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THE 



CHURCHES AND SECTS 



OF THE 



UNITED STATES: 



CONTAINING 



St 2Srfef Account of t£e 



ORIGIN, HISTORY, DOCTRINES, CHURCH GOVERNMENT, MODE OF 

WORSHIP, USAGES, AND STATISTICS OF EACH RELIGIOUS 

DENOMINATION, SO FAR AS KNOWN. 



BY 

REV. Fl DOUGLASS GORBIE. 



- 



PUBLISHED BY LEWIS COLBY, 



A y. 




122 NASSAU STREET, 

isstx 



<Z^C ^X^x. r&x. 






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<&<*> 



ENTERED 

According to the Act of Congress, in the year 1850, by 

LEWIS COLBY, 

In the Clerk's Office of the District Court of the United States 

For the Southern District of New-York. 



JOHN A. GRAY, PEINTE&, 
79 Fulton, cor. Gold St. 



« ••■ 



* \ 



V \ 



PREFACE. 



In preparing this small work for the press, the 
author deems it proper to state that its compilation 
has cost him no small pains on account of the large 
number of works to which he found it necessary to 
refer for facts, doctrines, and statistics. The prin- 
cipal books of reference to which he acknowledges 
his indebtedness, are Rupp's History of Religious 
Denominations, Evans's History of Christian Sects, 
Goodrich's History of Denominations, Buck's 
Theological Dictionary, Watson's Theological Dic- 
tionary, and a variety of denominational works too 
numerous to mention. 

The author is also under obligations to ministers 
of different denominations for epistolary and oral 

information in regard to many points of doctrine 

l 



VI PREFACE. 

and practice, as also for a variety of denomina- 
tional works, kindly placed within his reach. 

So far as it relates to the character and style of 
the work now offered to the public, the author feels 
inclined to submit his own judgment in the matter 
to that of his readers, premising however that it 
has been his constant object during its preparation 
to avoid partiality, and to give a candid statement 
of doctrinal and historical facts, not as a critic or 
fault-finder, but as the faithful expositor of things as 
they are and have been, without any attempt at 
argument in favor of, or opposition to the doctrines 
or peculiarities of any denomination. Although a 
book of sects, the author believes it will be found 
unsectarian. 

A much greater amount of interesting matter 
might have been given, had the author thought it 
proper to swell the work much beyond its present 
cheap and convenient size ; as it is, it will be found 
a valuable book of reference by those who have a 
desire to learn the origin, doctrines, and usages of 
the various Churches. That errors — especially in 
regard to statistics — may have crept into the work, 



PREFACE. Vll 



is by no means impossible, and indeed is highly 
probable ; but in every such case, the error is unin- 
tentional, and on being pointed out, will be cheer- 
fully corrected in any future edition, should the 
public demand be such as to require another. 

THE AUTHOR. 
Potsdam, N. Y., June, 1850. 



THE CHURCHES AID SE 



UNITED STATES. 



CONTENTS. 



Pagb 
ARTICLE I. 
ROMAN CATHOLIC CHURCH, 13 

ARTICLE II. 
PROTESTANT EPISCOPAL CHURCH, 20 

ARTICLE III. 
METHODIST EPISCOPAL CHURCH, 27 

ARTICLE IV. 
METHODIST EPISCOPAL CHURCH, SOUTH, 45 

ARTICLE V. 

AFRICAN METHODIST EPISCOPAL CHURCH, 53 

ARTICLE VI. 
REFORMED METHODIST CHURCH, 57 

ARTICLE VII. 
METHODIST PROTESTANT CHURCH, 60 

ARTICLE VIII. 

WESLEYAN METHODIST CHURCH, 64 

ARTICLE IX. 
CALVTNISTIC METHODIST CHURCH, 69 

ARTICLE X. 
PRESBYTERIAN CHURCH (OLD SCHOOL), 72 



X CONTENTS. 

ARTICLE XL 
PRESBYTERIAN CHURCH (NEW SCHOOL), 85 

ARTICLE XII. 

ASSOCIATE PRESBYTERIAN CHURCH, 93 

ARTICLE XIII. 

REFORMED PRESBYTERIAN CHURCH, (COVENANTERS,) 95 

ARTICLE XIV. 

ASSOCIATE REFORMED PRESBYTERIAN CHURCH, 98 

ARTICLE XV. 

CUMBERLAND PRESBYTERIAN CHURCH, 100 

ARTICLE XVI. 
REFORMED PROTESTANT DUTCH CHURCH, 104 

ARTICLE XVII. 
GERMAN REFORMED CHURCH, 108 

ARTICLE XVIII. 
EVANGELICAL LUTHERAN CHURCH, Ill 

ARTICLE XIX. 

EVANGELICAL ASSOCIATION, (ALBRIGHTS,) 116 

ARTICLE XX. 
CONGREGATIONAL CHURCH, 118 

ARTICLE XXI. 
UNITARIAN CONGREGATIONALISTS, 129 

ARTICLE XXII. 
BAPTIST CHURCH, 132 

ARTICLE XXIII. 
ANTI-MISSION BAPTIST CHURCH, 140 

ARTICLE XXIV. 
FREE WILL BAPTIST CHURCH, 141 



CONTENTS. xi 

ARTICLE XXV. 
SEVENTH DAY BAPTIST CHURCH, 146 

ARTICLE XXVI. 

GERMAN BAPTIST CHURCH, (DUNKERS,) 149 

ARTICLE XXVII. 

SEVENTH DAY GERMAN BAPTIST CHURCH, 153 

ARTICLE XXVIIL 

DISCIPLES OF CHRIST, (CAMPBELLITE BAPTISTS,) 156 

ARTICLE XXIX. 
CHRISTIAN CONNECTION, (UNITARIAN BAPTISTS,) 162 

ARTICLE XXX. 

MENNONITES, 165 

ARTICLE XXXI. 

REFORMED MENNONITES, 168 

ARTICLE XXXII. 

HOOKER MENNONITES, 169 

ARTICLE XXXIII. 

UNITED BRETHREN, (MORAVIANS,) 170 

ARTICLE XXXIV. 

UNITED BRETHREN IN CHRIST, (GERMAN METHODISTS,) 176 

ARTICLE XXXV. 
CHURCH OF GOD, 179 

ARTICLE XXXVI. 
JEWISH CHURCH, 181 

ARTICLE XXXVII. 
NEW JERUSALEM CHURCH, (S WEDENBORGIANS,) 187 

ARTICLE XXXVILL 
HOLY CATHOLIC AND APOSTOLIC CHURCH, (IRVINGITES,) 194 



XII CONTENTS. 

ARTICLE XXXIX. 
SCHWENKFELDERS, 19 

ARTICLE XL. 

FRIENDS, OR QUAKERS, (ORTHODOX,)..... 20< 

ARTICLE XLL 

FRIENDS, OR QUAKERS, (HICKSITES,) 20! 

ARTICLE XLII. 
MILLENNIAL CHURCH, OR SHAKERS, 21 

ARTICLE XLIII. 
UNIVERSALISTS,... 21( 

ARTICLE XLIV. 
UNIVERSAL RESTORATIONISTS, 221 

ARTICLE XLV. 

INDEPENDENTS, &c...... 222 

ARTICLE XLVI. 
LATTER DAT SAINTS, OR MORMONS, 225 

ARTICLE XLVII. 
SECOND ADVENT BELIEVERS, OR MILLERITES, 235 



THE 



CHURCHES AND SECTS 



Santtetr States. 



ARTICLE I. 
ROMAN CATHOLIC CHURCH. 

HISTORY. 

This large body of professed Christians claim, like many 
other denominations, to have originated with Christ and his 
apostles ; and to have been perpetuated through the Pope, or 
Bishop of Rome, in every age and century, since the com- 
mencement of the Christian era. It will be unnecessary in 
the present article to detain the reader by any historical 
sketch of the rise and progress of this Church in Europe, 
as all are probably more or less acquainted with at least a 
portion of its history, especially on the eastern continent. 

The introduction of Catholicism to the western con- 
tinent, or New World, is coeval with the discovery of 
America by Christopher Columbus in 1492 ; and its 
introduction to the territory now known as the United 
States, dates back to the period when the Province of 
Maryland was settled by Lord Baltimore, and a body of 
English Roman Catholic emigrants in the year 1633. The 
first emigrants were soon followed by others, until at length 
a prosperous and flourishing colony was established upon a 
2 



14 ROMAN CATHOLIC CHURCH. 

firm and permanent basis. It is worthy of remark, that 
this colony, settled by Roman Catholics, was the only one 
in America where the free toleration of religion was 
allowed and guarantied to the settler. This toleration, 
however, was not absolute. No person had a legal right 
to speak reproachfully of, or insult another, on account of 
his religious opinions. Blasphemy against God, was pun- 
ishable by death. Speaking reproachfully of the apostles, 
or Virgin Mary, subjected the offender to a fine of five 
pounds. Reproaching a person with opprobrious religious 
names, made the offender liable to a fine of ten shillings ; 
and molesting another in the exercise of the worship of 
God, rendered him liable to a forfeiture of twenty shillings 
besides damages. The first Catholic priest who offered 
the sacrifice of the mass in the American provinces was 
Father Althano, who afterwards accompanied Governor 
Calvert in a trip up the Potomac river, and celebrated the 
rites of the Church, with an audience consisting of Indians, 
his interpreter on that occasion being a Protestant. While 
the colony of Maryland was increasing in population and 
stability, several Catholic missionaries were penetrating the 
interior, and spreading the doctrines of their Church to the 
north, south, and west ; and from that period to the pres- 
ent time the Catholic Church has been rapidly augmenting 
its numbers throughout the land, until in every State, and 
in almost every county and town, the members of this 
Church are found in considerable numbers, and who, to a 
greater or less extent, enjoy the rites and services of the 
Church from time to time in their respective localities. 

The increase in the Catholic Church in the United States 
has arisen principally from immigration, a large portion 
being from Ireland, with French, Spanish, Portuguese, 
Germans, Canadians, and other foreigners intermingled, 
and a portion of native-born Americans. 



ROMAN CATHOLIC CHURCH. 15 

DOCTRINES OF THE ROMAN CATHOLIC CHURCH. 

The following are the leading doctrines of the Roman 
Catholic Church: — 

1st. They claim to be the Church, and the only Church 
of Jesus Christ on earth. They employ the term Catholic 
to signify the unity of all the particular parts of the Church 
in one great body, scattered though they may be over 
every part of the earth ; a unity which embraces doctrine, 
worship, discipline, and language. They employ the term 
Roman as a prefix to Catholic, to signify their acknowledg- 
ment of the Pope, or Bishop of Rome, as their ecclesiastical 
head, as the legitimate successor of the apostles Peter 
and Paul, and as the vicegerent of Jesus Christ on earth. 

2d. They believe in the doctrine of the Trinity, or three 
Persons in one God, — Father, Son, and Holy Ghost, — 
equal in power and glory. 

3d. They believe that Jesus Christ died for the whole 
world of mankind, and that through his blood all men may 
be saved. 

4th. They believe that faith is the condition of justifica- 
tion, yet not so as to exclude the merit of good works, 
which latter however are the effects of God's grace and 
mercy through Christ. 

5th. They believe that tradition, or the oral and written 
sayings of the apostles and primitive fathers, is of equal 
validity and authority with the canon of Scripture ; and 
that the latter is not the only rule of faith and practice. 

6th. They believe that the Church, as a whole, is infal- 
lible in its teachings in regard to matters of faith, and can- 
not possibly err. 

*7th. They believe in seven sacraments, viz. : Baptism, 
Confirmation, Eucharist, Penance, Extreme Unction, Holy 
Orders, and Matrimony ; the five former being common to 



16 ROMAN CATHOLIC CHURCH. 

all, the sixth to the priests, and the seventh to married per- 
sons. In regard to baptism, they believe in its administra- 
tion to infants as well as adults, and its necessity in either 
case, in order to salvation. Hence in case of immediate 
danger of death, in the absence of a priest, they hold 
that its administration by a layman or woman, having the 
intention to baptize, is valid. They believe also that in 
baptism all past sins are remitted to the candidate, and that 
sin after baptism can only be remitted through the sacra- 
ment of penance. The sacrament of penance, however, 
must be preceded by sacramental confession, or a confes- 
sion of sins to the priest, and frequently also by making 
satisfaction. This satisfaction may be of a two-fold nature : 
1st. To God; 2d. To the Church. The latter is called 
temporal satisfaction, and may under certain circumstances 
be remitted ; hence arises what is called an indulgence, or 
a remission of the temporal penalty due to sin, which pen- 
alty the Church claims a right to inflict for offenses com- 
mitted against her. Extreme unction is a sacrament ad- 
ministered to the dying only, and is intended to convey 
forgiveness for all past sin, and prepare the soul for eter- 
nity. Holy orders is the sacrament of ordination, by which 
the different ministers at the altar are prepared for their 
holy office and functions. Matrimony is a sacrament, and 
is intended to impart grace to discharge properly the duties 
of the conjugal relation. Confirmation is the imposition of 
the hands of the Bishop on the heads of such as, having 
been baptized, take upon themselves a renewal of the vow 
made for them by their sponsors. The Holy Eucharist is 
the sacrament of the Lord's Supper, in which they believe 
that the real body and blood of Christ is really and mate- 
rially present ; that is, after the bread and wine have been 
consecrated by the priest, they are no longer bread and 



ROMAN CATHOLIC CHURCH. 17 

wine, however much they may appear to be such, but are 
the real body and blood of the Saviour. This change of 
bread and wine into flesh and blood is called transubstan- 
tiation. 

8th. They believe in the utility and propriety of invoking 
the prayers of saints and angels in heaven in behalf of the 
living on earth; hence, the Virgin Mary, the apostles, and 
others who are saved, are considered proper objects to 
whom invocation may be made, and of whom intercession 
may be solicited, on the same principle that we invoke the 
prayers of our friends on earth in our behalf. 

9th. They believe in an intermediate state between 
heaven and hell, called Purgatory, where those who, hav- 
ing committed sin in this life of a venial or comparatively 
trivial character, and have died without forgiveness, may 
be punished, reformed, and purified, and thus be prepared 
for heaven ; and, as a necessary adjunct to this article of 
faith, they believe in the propriety of praying and offering 
masses for the dead, that they may be delivered from the 
pains of purgatory, and be exalted to the joys of heaven. 

These are the principal leading doctrines of the Roman 
Catholic Church. 

CHURCH GOVERNMENT. 

In church government the Roman Catholic Church is 
episcopal and hierarchical. The chief ecclesiastical power 
is vested in the Pope, or Bishop of Rome, who is acknowl- 
edged as chief and senior bishop, and who takes precedence 
of all other bishops and ecclesiastics, and who by virtue 
of his office issues from time to time his bulls and mandates 
to the other bishops, who communicate the same, if re- 
quired, to the inferior clergy, and the latter to the congre- 
gations committed to their charge. The Pope is not only 
the Bishop of his own immediate diocese, (Rome,) but is 



18 ROMAN CATHOLIC CHURCH. 

Universal Bishop of the entire Catholic Church, and indeed 
of the whole world. The other bishops have charge of 
particular dioceses, or sections of country, and have the 
direct oversight of all the clergy and laity within their re- 
spective territories. Archbishops are senior bishops, to 
whom is committed a partial oversight of a number of 
dioceses. The bishops are generally consecrated by the 
Pope or his Legate, and no person can be elevated to the 
episcopal dignity without the consent of the Pope. The 
Bishops have the exclusive power of ordaining priests, 
deacons, &c, and of administering the sacrament of con- 
firmation. They have also the power of appointing all 
priests and missionaries to their respective fields of labor, 
and are responsible to the Bishop of Rome for their official 
acts. The Priests are appointed to the charge of churches 
and congregations; they are required to administer the 
sacraments, excepting confirmation and holy orders. To 
them appertains the duty of sacrificing the mass, instructing 
the people, confessing the penitent, burying the dead, &c. 
<fec. The Deacons are assistants to the priests, and perform 
some of their functions, such as baptizing, preaching, &c. &c. 
Besides these orders, which are purely clerical, and are 
called the sacred orders, they have four others of an infe- 
rior grade, called secular, or minor orders ; these are Read- 
ers, Exorcists, Acolytes, and Doorkeepers, making seven 
orders in all. 

MANNER OF WORSHIP. 

The public worship of the Catholics, and especially the 
celebration of the mass, is conducted with many ceremonies, 
all of which are alike in every part of the world. The 
prayers and chants are invariably offered in the Latin lan- 
guage. The preaching or teaching is, however, in the lan- 
guage of the people who are met for worship. In their 



ROMAN CATHOLIC CHURCH. 19 

churches they usually have a large number of pictures and 
images, before which the worshipper reverently kneels. 
These pictures they believe are not only lawful, but are re- 
quired to impress more deeply on the mind of the wor- 
shipper a sense of the object to whom prayers and invoca- 
tions are offered. The priests also have certain vestments 
and robes, all of which, like the ceremonies, are significant 
of some sacred historical fact, or of some doctrine which 
they wish to impress upon the mind. The bread in the 
Eucharist consists simply of a wafer nearly the size of a 
half dollar ; and the communion is administered to the 
laity only in one kind, that is, they partake only of the 
bread, the wine being used exclusively by the priests. 

STATISTICS. 

The Catholic Church in the United States has suffered 
somewhat from persecution, and in no part of the country 
more so than in Massachusetts, where in 1840 a nunnery, 
situated in Charlestown, near Boston, was wantonly burned 
to the ground, and its inmates, consisting entirely of nuns, 
were driven from their home by a lawless mob. But in 
the midst of all opposition the principles of this Church 
have advanced in proportion to the number of C atholic 
immigrants who annually land on our shores from Catholic 
Europe and other countries, seeking for a home and pro- 
tection in the United States. The Catholic Church has 
not been unmindful of the powerful moral influence of lite- 
rary institutions to promote her interests. Hence she has 
her Catholic colleges, seminaries, nunneries, and schools 
scattered over the land. She has also a large number of 
periodicals, in which the doctrines and usages of the Church 
are ably and zealously defended, viz. : twelve weeklies, four 
monthlies, one quarterly, and two annuals in the United 
States. She has at times numbered among her sons some 



20 PROTESTANT EPISCOPAL CHURCH. 

of the great men of the age, in confirmation of which we 
need only refer to the late Charles Carroll, of Carrollton, 
one of the signers of the Declaration of American Indepen- 
dence, and to Roger Taney, the present Chief Justice of 
the United States. The number of Catholic priests in the 
United States at present is probably not far from 1,500 ; 
and the communicants of the Church probably exceed 
one and a half millions of souls. 



ARTICLE II. 
PROTESTANT EPISCOPAL CHURCH. 

HISTORY. 

The Protestant Episcopal Church in the United States 
dates its origin as a distinct and independent body to the 
year 1*787. Prior to this period, and more particularly 
before the American Revolution, the Episcopal churches 
which had been established in this country were consid- 
ered as a portion of the Church of England, and as be- 
longing to the diocese of London. Soon after the settle- 
ment of America by Puritan refugees from England, and 
other parts of Europe, many Episcopalians also made their 
way to the New World, and among them some ministers 
and missionaries of the Church of England, of whom it is 
only necessary to mention the names of John and Charles 
Wesley, who arrived in Georgia in the year 1736. These 
zealous missionaries labored for some time in their new 
field, and then returned to Enoland. Previous to this time, 

o 

however, the principles of the English Establishment had 
obtained a strong foothold in the province of New- York, 



PROTESTANT EPISCOPAL CHURCH. 21 

which province, up to the year 1664, had been subject to 
Holland, but at the latter period was surrendered to the 
British arms. During the Dutch dynasty, the prevailing 
religion was the Dutch Reformed ; but after the surrender 
above alluded to, the principles of the C hurch of England 
began to make very sensible inroads upon the former state 
of things, until at length Episcopacy became the established 
religion of the province, through the influence of Col. 
Fletcher, at that time the English Governor, who, being a 
zealous son of the Church of England, labored efficiently 
for its success. In the early settlement of Virginia by the 
English, most of the immigrants were members of the 
Church of England, and having been adherents of the 
Pretender, Charles Stuart, they were obliged to leave their 
country on account of their political principles. Thus in 
different colonies, many of the members and ministers of 
the Church of England were found until the commencement 
of the revolutionary war, when the greater part of the 
Episcopal clergy, being unwilling to violate their oaths of 
allegiance to their sovereign, George III., left their fields 
of labor in the New World, and returned to their native 
land. Some of the more pious and zealous, however, re- 
mained, and among them a few native-born Americans, 
who had been educated for, and inducted into the ministry 
of the Episcopal Church. In consequence of the departure 
of the ministers .above alluded to, many of the churches 
were left without the ordinances, and as there was no 
American bishop to ordain ministers, a necessity arose for 
the consecration of a bishop or bishops, who might be 
able to confer ordination upon candidates for the ministry 
in America. After the cessation of hostilities and the 
declaration of peace between Great Britain and the United 
States, measures were taken to secure the episcopacy for 
2* 



22 PROTESTANT EPISCOPAL CHURCH. 

America. In 1782, Rev. Samuel Seabury was duly au- 
thorized by the New-England clergy to proceed to England, 
and obtain the episcopacy in his own person. He accord- 
ingly applied to the Bishop of London for consecration. 
The latter, however, hesitated on account of legal impedi- 
ments, and Doctor Seabury repaired to Scotland, where he 
was more successful, being there consecrated bishop by 
three Bishops of the Scottish Episcopal Church. On his 
return to America in 1785, a General Convention of minis- 
ters and laymen met in Philadelphia, but the majority of 
the Convention did not seem to be satisfied with the valid- 
ity of Bishop Seabury's consecration by the non-juring 
Bishops of Scotland. Measures were accordingly adopted 
for the purpose of securing the episcopate through the 
English Bishops. A committee was appointed to corre- 
spond with the latter on this subject, and at length, through 
the efforts of the English Bishops, an act of Parliament 
was passed, authorizing the consecration of bishops for 
America by the Bishops of the Church of England. At a 
subsequent Convention of the American clergy, Dr. Samuel 
Provoost, of New : York, and Dr. William White, of Phila- 
delphia, were selected as the candidates for episcopal 
consecration. They immediately proceeded to England, 
and on the 4th day of February, 1787, were duly set apart 
to the episcopacy by four Bishops of the Church of Eng- 
land. On their return to America, they were unanimously 
received as the Bishops of the American Church. Their 
number was shortly after increased by the addition of a 
third Bishop, (Madison,) who had also obtained the epis- 
copacy in England at the request of the clergy in Virginia. 
Thus in 1791 the Protestant Episcopal Church in America 
became in all respects fully organized as an independent 
body, having the requisite number of bishops within her 



PROTESTANT EPISCOPAL CHURCH. 23 

own pale to confer consecration, and perpetuate the episco- 
pal succession. Since the complete organization of the 
Church as above related, the number of her bishops, clergy 
and members has been constantly increasing until the pres- 
ent time. 

DOCTRINES. 

The doctrines of the Protestant Episcopal Church are 
found condensed in the Thirty-nine Articles of Religion as 
contained in the Book of Common Prayer. As we have 
not space for the insertion of these articles, and as nearly 
all our readers will probably have access to them, it will 
be necessary only to remark, that this Church believes in 
all the fundamental points of doctrine for which the differ- 
ent denominations contend. In regard to the great points 
of difference between Calvinists and Arminians, the Articles 
of the Church seem to coincide with the views of the former, 
especially in regard to foreordination. Many of her 
ablest divines, however, deny that such is the doctrine of 
the Church, and contend that her Articles from the begin- 
ning were designed to teach the doctrine of general redemp- 
tion. Let this be as it may, if we may be allowed to hazard 
an opinion in relation to the belief of the Church on the 
above points, it is, that while her Articles are seemingly 
Calvinistic, the larger portion of members and ministers in 
the Protestant Episcopal Church in the United States are 
believers in the doctrine that Christ died for all men. The 
Protestant Episcopal Church in the United States, as 
well as the Church of England, has been unfortunately di- 
vided into what are usually called the " High Church" 
and " Low Church" parties ; or, as they are at other times 
denominated, the " Puseyites" and "Evangelicals." The 
Puseyites, or High Churchmen, are accused by the Low 
Churchmen of being exclusive in their views, and bigoted 



24 PROTESTANT EPISCOPAL CHURCH. 

in their opinions ; as even manifesting a disposition to re- 
turn to the ceremonies, superstitions, and corruptions of 
the Church of Rome ; while the Low Church party are ac- 
cused on the other hand of being too liberal and charitable 
towards other bodies of Christians, and as being themselves 
somewhat fanatical and enthusiastic. This division of 
feeling and views extends itself through all ranks, from the 
private members up to the highest dignitaries of the Church. 
The question whether the Episcopal Church believes in 
an instantaneous change of heart may be answered in the 
negative. She teaches beyond doubt the doctrine of bap- 
tismal regeneration, although on this and other points there 
are a variety of views and opinions entertained by her 
ministers and members. This Church as a whole denies 
the existence of any other Protestant Church but herself, 
and maintains that all other professed Churches are 
schismatical, and mere sects ; their ministers being without 
ordination, and their members being without the ordinances 
or sacraments of Christianity. Hence it is not the practice 
of her ministers to recognize any clergyman of other 
Protestant denominations as a gospel minister, by exchang- 
ing those ministerial courtesies so common among ministers 
of other Churches. 

CHURCH GOVERNMENT. 

In church government, as her name imports, the Prot- 
estant Episcopal Church is episcopalian, but not in the 
same sense in which the C hurch of Rome is such. In the 
latter, all power emanates from the Bishop of Rome, and is 
conveyed through the other bishops and inferior clergy. 
In the former the episcopal power is derived partly from 
their consecration, and partly from the General and Dio- 
cesan Conventions of the Church, in which the clergy and 
lay delegates meet from time to time. The Bishop before 



PROTESTANT EPISCOPAL CHURCH. 2f5 

consecration must be elected by a Diocesan Convention, 
but is not amenable to said Convention for his moral con- 
duct, but to all the Bishops as his peers, who, being met in 
solemn conclave, form a high court for the trial of one of 
their number, and may censure, suspend, or degrade the 
accused Bishop. The House of Bishops meets triennially 
in conjunction with the General Convention of the Church. 
They sit as a separate house, and all questions emanating 
from the lower house must receive the approbation of the 
upper house before becoming laws of the Church. The 
Diocesan Conventions are held annually. These are com- 
posed of all the clergy within the bounds of the diocese, 
and lay delegates from each organized church. The Bishop 
of the diocese is President of the Convention. This body 
regulates all ecclesiastical matters relating to the churches 
within its bounds. The lay delegates are chosen by the 
vestry of each church, composed of wardens, with the 
minister or rector as president thereof. The principal 
part of the business of the vestry relates to the tem- 
poral matters of the church. The lay members, excepting 
those belonging to the vestry, have no voice in regard to 
any matter relating to the order or discipline of the church. 
The minister possesses the sole power of excommunicating 
a member, the latter having an appeal to the Bishop. 

MANNER OF WORSHIP. 

The worship of the Protestant Episcopal Church consists 
in the use of the liturgy found in her Book of C ommon Prayer. 
From this form of prayer and worship no clergyman has a 
right to deviate, or to introduce, or use any other form of ser- 
vice than the one set forth in the liturgy, excepting such oc- 
casional prayers or thanksgivings as may be set forth by the 
Bishop from time to time, for the use of the members and min- 
isters on certain festivals or fasts of a special or national char- 



26 PROTESTANT EPISCOPAL CHURCH. 

acter. In addition to the services found in the form of morn- 
ing and evening prayer, as the prescribed mode of worship, 
there is usually a written sermon read by the minister ; who 
during the reading of the prayers wears a white muslin sur- 
plice, and during the reading of the sermon a black silk 
robe, — the former signifying his calling as a priest to make 
intercession for the sins of the people, and the latter being 
significant of his prophetic character as a teacher of divine 
truth. The Episcopalians practise the rite of confirmation, 
which can be celebrated only by the Bishop in person, who 
lays his hands upon the head of each candidate, and invokes 
upon him the blessing of Heaven. This Church also observes 
a number of feasts and fasts, the chief of which are Christ- 
mas, Ash Wednesday, the forty days of Lent, Good Friday, 
and Easter. Ash Wednesday is the beginning of the sea- 
son of Lent, the latter being commemorative of the tempta- 
tion of Christ in the wilderness. Good Friday is the 
anniversary of Christ's crucifixion, and Easter Sunday of 
his resurrection. In the most of their churches they use 
organs. They generally have two pulpits or reading desks, 
one for the reading of the liturgy, and the other for the 
delivery of the sermon. They have also a chancel and 
altar, or communion table. The communicants receive the 
Lord's Supper in a kneeling position. 

STATISTICS. 

The Episcopalians have several colleges and literary in- 
stitutions under their care and patronage. Among the 
former may be named, Columbia College, New- York; St. 
Paul's College, Long Island ; Geneva College, Geneva, N". 
Y.; Washington College, Hartford, Conn. ; Kenyon College, 
Ohio; Jubilee College, Illinois; and Kemper College, 
Missouri. The Theological Seminaries attached to the 
Church are the General Theological Seminary in New- York, 



METHODIST EPISCOPAL CHURCH. 27 

one in Virginia, and one in Ohio. They have likewise Mis- 
sionary, Sunday-school, Tract, and Education Societies, with 
various other institutions designed to enlighten the igno- 
rant, or relieve the distressed. They have also several 
ably conducted periodicals, weekly, monthly, and quarterly. 
They have a number of missionaries in foreign lands, — in 
China, Africa, and other portions of the eastern continent, 
and a number among the Indians and destitute portions of 
our own country. 

The number of dioceses in the United States is at present 
31 ; Bishops, 28 ; Ministers employed, 1334 — unemployed, 
219; Communicants, about 70,000. 



ARTICLE III. 
METHODIST EPISCOPAL CHURCH. 

HISTORY. 

This branch of the Church of Christ, was organized in 
Baltimore, Maryland, on the 25th day of December, 1784. 
Methodism, so called, claims the Rev. John Wesley as its 
founder. When it is said that Wesley was the founder of 
Methodism, it is not meant that he was the author of the doc- 
trines embraced by the Methodist Church, or that he was 
in fact the sole founder and originator of the entire system ; 
but that, under God, he was instrumental in raising up 
from among those who at first served to compose the " filth 
and offscouring of the earth," and who were the very dregs 
of civilized society, a people redeemed, sanctified, saved ; 
a people mighty, numerous, intelligent ; a people prosper- 
ous, grateful, and happy. 

The year 1729 will ever be memorable for the first ap- 



28 METHODIST EPISCOPAL CHURCH. 

pearance of that wonderful system denominated Methodism. 
About this time the Rev. John Wesley, A. M., Fellow of 
Lincoln College in the University of Oxford, England, being 
led to lament the general state of religious apathy in the 
Church of England, of which he was a regularly ordained 
presbyter, associated with himself a few of his more seri- 
ously-disposed college friends, and with them met every 
Thursday evening for the purpose of prayer, and mutual 
religious instruction and edification. Soon their number 
was enlarged by the addition of other serious persons, who 
obtained permission to meet with them. Shortly after it had 
become generally known that this little band of Christians 
met thus frequently for such an object, and being remarka- 
bly strict and methodical in their outward deportment, either 
out of compliment or derision, the name "Methodist" was 
applied to them, by which name they have ever since been 
known. They also acquired the name of the " Godly Club," 
which name, whether intended as a reproach or as a com- 
pliment, had but little effect upon the minds of the sincere 
inquirers after truth. Soon large numbers attended these 
weekly meetings, and at length regular classes were formed, 
and societies organized in different parts of the kingdom, 
principally however among the poor, benighted, and neg- 
lected colliers of Cornwall. 

From England, Methodism spread into Ireland and 
Scotland, and in the year 1766 was introduced into 
America, by a company of poor Irish emigrants, who 
landed at New- York, and composed the first Methodist 
society in the New World, under the supervision of Mr. 
Philip Embury, a local preacher who accompanied the above 
emigration from Ireland. Mr. Embury's first sermon in 
America was delivered to a congregation composed of only 
five persons. The congregation, however, soon became 



METHODIST EPISCOPAL CHURCH. 29 

larger by the attendance of others, who had heard of the 
strange doctrines taught by Embury, which induced the 
feeble society to rent a room for a place of worship. Soon 
after, they were visited by another local preacher, in the 
person of Captain Webb, of the British army, who, being 
stationed in Albany, heard of the existence of the society in 
New- York, and being anxious to encourage them, went to 
their place of worship, and making himself known to them 
as a brother in Christ, and not as a " messenger of Satan," 
preached to them in his regimental uniform, with his sword 
lying on a table before him. The appearance of a com- 
missioned officer in such a novel position as a Methodist 
preacher, naturally created much curiosity, while it gave 
the small society a tone of respectability which served fur- 
ther to extend its influence. The society was soon under 
the necessity of securing a still larger place, wherein to 
accommodate the congregation. They accordingly hired a 
large rigging loft, which they fitted up as a place of wor- 
ship, and in the meantime Capt. Webb extended his labors 
to Long Island and Philadelphia. It soon became appa- 
rent that a house of worship in New-York was needed, to 
accommodate the constantly-increasing congregation ; and 
although the society was still small and feeble, and withal 
poor, they nevertheless succeeded in erecting a handsome 
chapel in John street, capable of seating 1,700 persons, 
which they called Wesley Chapel, and the first sermon 
preached in this chapel was by Mr. Embury, Oct. 30th, 
1768. Thus far we find Methodism established on the 
Western Continent, a congregation collected, and a church 
built, without the aid of a regular minister, or even the 
knowledge of Mr. Wesley, but simply through the instru- 
mentality of one or two local preachers. About a year 
after the opening of the chapel in John street, two mis- 



30 METHODIST EPISCOPAL CHURCH. 

sionaries sent over by Mr. Wesley, — Richard Boardman and 
Joseph Pilmoor, — arrived in America. The former took 
charge of the society in New- York, and the latter repaired to 
Philadelphia. Great crowds went to hear the new mission- 
aries, and while they were laboring in connection with Em- 
bury and Webb in the north, Robert Strawbridge, a local 
preacher from Ireland, was busily engaged in planting Meth- 
odism in Maryland. Two years after the arrival of the 
above missionaries, Mr. Wesley sent over two others, Fran- 
cis Asbury and Richard Wright, the former as superinten- 
dent of all the societies raised in America. From this time 
the work of itinerating went on successfully, until all the 
Atlantic portions of the territory were visited more or less. 
In 17 73, Mr. Thomas Rankin was appointed by Mr. Wesley 
to supersede Mr. Asbury in the superintendency of the so- 
cieties, who having arrived, called the first ministerial con- 
ference together, which was held in Philadelphia, July 4th, 
1773. There were ten travelling preachers present, who 
reported the number of members to be 1,160. The next 
year the preachers were seventeen in number, and the mem- 
bers 2,073. Soon after this the revolutionary war com- 
menced. Some of the preachers returned to England, but 
Mr. Asbury remained at his post. On account of his sup- 
posed attachment to the royal cause, himself and other 
preachers were much persecuted and maltreated ; but some 
of the most ardent friends of the Revolution, who had an 
opportunity of knowing his real political sentiments, secreted 
him when necessary, until the storm blew over. At length 
the war ceased, and, strange as it may appear, it was found 
at its close that the preachers had increased to forty-three, 
and the number of members to nearly 14,000. After 
the acknowledgment of American independence in 1784, 
Mr. Wesley provided a form of discipline and church ser- 



METHODIST EPISCOPAL CHURCH. 31 

vice for his societies in America. He also set apart Thomas 
Coke, LL. D., a presbyter of the Church of England, as 
superintendent or Bishop of the Church that was soon to be 
duly organized as such. He also authorized him to set 
apart Mr. Asbury as joint superintendent. On the Doc- 
tor's arrival in America, with two other preachers from 
England, he met the Conference in Baltimore, where, on the 
25th of December, 1*784, the Methodist Episcopal Church 
in the United States was duly organized. At this Confer- 
ence Mr. Asbury was ordained deacon, elder, and bishop. 
Twelve other persons were also ordained elders, and three 
were ordained deacons. Soon after the organization of the 
Church, it became inconvenient for all the preachers to meet 
in one body ; hence several Annual Conferences were formed, 
and in 1792 the first General Conference, composed of all 
the travelling elders, was held. At this Conference a small 
secession, called the " O'Kelly Secession," took place ; the 
seceders taking the name of " Republican Methodists." 
This latter body soon lost its identity, however, and became 
merged in the " Christian" or Unitarian Baptist denomina- 
tion. From this period until the year 1812, the increase of 
preachers was such that at the latter period it was consid- 
ered inconvenient for all the travelling elders to meet to- 
gether in General Conference ; hence arose a necessity for 
a delegated General Conference, which body, in its delegated 
capacity, met for the first time in May, of the above year, 
and which has continued to meet, to the present time, on 
the first of May quadrennially. In 1830 another secession 
from the M. E. Church took place, which resulted in the 
formation of the Protestant Methodist Church. (See Art. 
VI.) In 1843 still another secession took place, which re- 
sulted in the organization of the Wesley an Methodist Church. 
(See Art. VII.) In the year 1844, during the session of the 



32 METHODIST EPISCOPAL CHURCH. 

General Conference in the city of New- York, a division or 
separation of the Church was, by the delegates from the 
slave-holding portions of the same, thought to have become 
necessary, and even inevitable, and measures were adopted 
in anticipation of that event, to secure to the Southern 
portion of the Church its legal rights and immunities. The 
necessity of separation arose from the different views en- 
tertained by the Northern and Southern delegates, on the 
subject of American slavery. The measures of the above 
Conference prepared the way for a formal separation, or 
withdrawal, of the Southern portion of the Church from 
the jurisdiction of the General Conference of the M. E. 
Church, and the formation of the General Conference of 
the Methodist Episcopal Church, South, in the year 1846. 
(See Art. IV.) Since the above period, a "border" strife 
has disturbed more or less the peace of both portions of the 
Church, while the number of ministers and members, on 
either side of the line, has been constantly increasing from 
year to year. 

DOCTRINES. 

The doctrines of the Methodist Episcopal Church are 
partly embraced in the Twenty-five Articles of Religion, 
found in the Book of Discipline. These articles were nearly 
all selected from among the Thirty-nine Articles of the 
Church of England, and embrace most of the fundamental 
points of Methodist theology. There are, however, other 
leading points of doctrine not clearly set forth in the above 
articles, which are taught in the standard writings of the 
Church, which, while it renders it unnecessary to transfer the 
articles to the pages of this work, requires a brief statement 
of all the peculiar tenets, as taught in Wesley's Sermons, 
and other acknowledged standard works. On the Being 
and Perfections of God ; the authenticity of the Holy 



METHODIST EPISCOPAL CHURCH. 33 

Scriptures ; the Divinity of Jesus Christ ; the Trinity in 
Unity ; the vicarious nature of the atonement ; the doctrine of 
endless rewards and punishments, the Methodists believe 
as do all other orthodox Churches. In reference to the 
extent of the atonement, they take broad Arminian ground, 
believing that Jesus Christ, by the grace of God, " tasted 
death for every man," and that all men might be saved if 
they would. They believe also in the necessity of a change 
of heart, and in a life of obedience to the commands of God. 
They believe in the possibility and necessity of holiness of 
heart and life ; of being made pure from all voluntary 
sin, internal and external. They believe that God vouch- 
safes the direct witness of his Spirit to those who are adopted 
into his family, by which Spirit they are able to cry, " Abba, 
Father." They believe in the possibility of total and final 
apostasy, so much so, as that the purest saint on earth 
may become a " castaway," and be lost in perdition. They 
believe in the certain salvation of all persons dying in infancy 
or idiocy. As it relates to baptism, they believe that adults 
and infants are both proper subjects of the ordinance ; and 
as it relates to the mode, they admit of the validity of sprink- 
ling, pouring, and immersion, or indeed the application of 
water in any becoming mode. While they reject the doc- 
trine of baptismal regeneration, they believe that justifica- 
tion is by faith alone ; that while faith is the only condition 
of justification, good works are the certain fruit of genuine 
faith : hence the necessity of a holy life is largely insisted 
upon, as an exponent of that faith which works by love and 
purifies the heart. These are the leading doctrines of the 
Methodist Episcopal Church, and indeed of every branch 
of the Methodist family in every portion of the world. 



34 METHODIST EPISCOPAL CHURCH. 

CHURCH GOVERNMENT. 

The M. E, Church, in ecclesiastical government, is, as 
its name implies, episcopal, but not in the sense in which 
the Roman Catholic Church is episcopal, nor yet in the 
sense in which the Protestant Episcopal Church is episcopal. 
The episcopacy of the M. E. Church is what may be called 
a moderate presbyterian episcopacy, all the powers of the 
bishops originating from, and being continued by, the pres- 
bytery or eldership of the Church, as represented in the 
General Conference. They are elected for life, or during 
good behavior, and for cause may at any time be suspended 
from the exercise of their functions, and even be expelled 
from the Church. It is the duty of the Bishops to preside 
in the General and Annual Conferences ; to station the 
presiding elders and preachers ; to travel through the 
connection, and oversee the spiritual concerns of the Church. 
The officer next in dignity to the Bishop is the Presiding 
Elder, who has charge for the time being of a local dis- 
trict, embracing within its bounds a number of stations or 
circuits, each of which he is expected to visit quarterly. 
The next highest office is that of Preacher in Charge, who, 
as the name imports, has the charge or pastoral care of a 
circuit or station. In connection with the preacher in 
charge, there are sometimes one or two other preachers 
associated, as his assistants ; these are called junior preach- 
ers. The above three offices, Bishop, Presiding Elder, and 
Preacher in Charge, are the only executive offices in the 
Church. But aside from these executive offices, there are 
several grades in the ministry, as Bishop, Elder, Deacon, 
and Preacher. The Bishops ordain other bishops, as also 
elders and deacons. The Elders assist in the ordination 
of other elders, and may in certain cases ordain even a 
bishop. They also administer all the sacraments of the 



METHODIST EPISCOPAL CHURCH. 35 

Church. The Deacons preach, baptize, and solemnize 
matrimony in the absence of an elder. The Preachers, 
not being ordained, have simply license to preach the 
gospel. There is also an inferior grade of preachers called 
JExhorters, who have liberty to hold meetings and call sin- 
ners to repentance. Besides the above grades in the min- 
istry, there are different relations which each minister may 
hold to the Church or Conference. A bishop, elder, or 
deacon may be either effective, supernumerary, or superan- 
nuated ; an elder, deacon, or preacher, may be either 
travelling or local ; and so perfect is the system, that each 
officer knows his place and his appropriate duties so fully 
as to prevent his interfering in any respect with the duties 
and privileges of others. Besides the above ministerial 
offices, there are others of a lesser grade, but of equal im- 
portance to the vital interests of the Church ; such are the 
offices of Class Leader and Steward. The Class Leader 
has the charge of a portion of the church within the bounds 
of a circuit or station, and is, in the absence of the minister, 
the spiritual adviser of the members of his class, whom he 
is required to meet once a week to advise, reprove, comfort 
or exhort, as occasion may require. The Stewards have 
charge of the financial interests of the church, and make 
provision for the support of the ministry, &c. That the 
reader may perceive at a glance the relation that each of 
these officers and ministers sustain to each other, we will 
recapitulate in proper order : 1st, Bishop ; 2d, Presiding 
Elder; 3d, Travelling Elder ; 4th, Travelling Deacon ; 5th, 
Travelling Preacher ; 6th, Local Elder ; 7th, Local Dea- 
con ; 8th, Local Preacher ; 9th, Exhorter ; 10th, Class 
Leader; 11th, Steward ; 12th, Trustee. 

Having mentioned the different offices in the M. E. 
Church, we now proceed to speak of the different ecclesias- 



36 METHODIST EPISCOPAL CHURCH. 

tical bodies found in the same. The first and highest is 
the General Conference, composed at present of one elder 
for every twenty-one members of an Annual Conference. 
Its powers are elective, legislative, executive, and judicial. 
Secondly, The Annual Conference, composed of elders and 
deacons. Its powers are executive and judicial, but only 
so far as its own members are concerned, except in cases of 
appeal, and possessing no legislative powers whatsoever. 
Thirdly, The Quarterly Conference, composed of the trav- 
elling and local ministers, the preachers, exhorters, lead- 
ers and stewards, within the bounds of a circuit or station. 
Its powers are also executive and judicial, as it takes cog- 
nizance of the moral conduct of local ministers and preach- 
ers. This latter body is of immense importance to the 
Church, for here all preachers and exhorters are licensed; 
all recommendations for admission to the travelling connec- 
tion must issue from this body, and without such recom- 
mendation no person can be admitted to the travelling 
connection. This body must also recommend the ordina- 
tion of every local preacher before such ordination can be 
granted ; and here, too, local ministers and preachers and 
unordained travelling preachers (if not members of an 
Annual Conference) may be tried, suspended, or expelled. 
To this body also appeals lie from members of the Church, 
who have been expelled by the same. This body has also 
the power of fixing the amount necessary for the support 
of the minister or ministers laboring within its bounds. 
Fourthly. The next body is the Church or Society in any 
given place. To this body belongs the power of judging of 
the fitness of persons for membership in the church, or of 
their guilt in order to expulsion. In large societies, how- 
ever, the trial of delinquent members is frequently referred 
to a select number, a majority of whom may determine the 



METHODIST EPISCOPAL CHURCH. 37 

guilt or innocence of the accused. The local society has 
also the control of the church property, consisting of the 
church, parsonage, &c, which property is held by a Board 
of Trustees, elected by the congregation according to 
the laws of the different States where such property 
lies ; or where the laws permit, the Trustees are nomi- 
nated by the preacher in charge, and elected by the 
Trustees already in office. But each Board of Trus- 
tees, however elected, is required to hold the property 
sacredly in trust for the benefit of the church, according 
to the design of the donors and the deed of settlement. 
The next and lowest body in the Church is the Class, 
composed generally of about twelve persons, meeting to- 
gether weekly for the relation of Christian experience and 
mutual edification. The class has the power to recommend 
to the Quarterly Conference proper persons to be licensed 
as preachers or exhorters, and no person can be licensed 
to preach or exhort without the previous recommendation of 
his class, or at least of a leaders' meeting. When a mem- 
ber is expelled by the church or select number, he may 
appeal to the Quarterly Conference. When a local 
preacher is expelled by the latter body, he may appeal to 
the Annual C onference ; and when a travelling minister is 
expelled, he may appeal to the General Conference. A 
Bishop, if expelled, has no appeal, there being no ecclesi- 
astical court higher than the one expelling him, except the 
bar of God. 

GENERAL RULES. 

The General Rules of the M. E. Church are so well 
known as scarcely to need a reference to them. Suffice it to 
say, that they are strict, and are equally binding on minis- 
ters and members from the highest to the lowest. Among 
these rules we find those which forbid doing harm of 
3 



38 METHODIST EPISCOPAL CHURCH. 

every kind, such as vending or using spirituous liquors ; 
enslaving men, women, and children ; brother going to law 
with brother ; contracting debts without the probability of 
paying them ; smuggling, and usury. These rules also 
enjoin the performance of good works, especially those 
which relate to the temporal and spiritual well-being of our 
fellow-men. They also require the proper observance of 
all religious duties, whether domestic, social, or public. 

EDUCATION IN THE METHODIST EPISCOPAL CHURCH. 

The Methodist Episcopal Church has done as much as 
could have been reasonably expected of it in the cause of 
education. For many years in the earlier part of her 
history, her members and adherents were drawn mostly 
from the poorer classes of society, and her ministers mostly 
graduated on horseback, while travelling large circuits, em- 
bracing frequently all the territory within the limits of one 
or more counties, or perhaps of an entire State. Under 
these circumstances, they had but little leisure to obtain a 
classical education. Her first minister who graduated 
through college was the late renowned Doctor Fisk. In 
later years, however, the number of her ministers who have 
obtained a thorough classical education is not small, as her 
colleges and seminaries can testify. Many also of her 
clergy who have not been favored with the opportunity 
of graduating at a college or university, have, like the late 
Adam Clarke, LL. D., acquired in a more private, but no 
less perfect manner, a respectable classical education ; and 
in proportion as the standard of education has been raised 
among the ministry, its need has been felt among the mem- 
bership ; one evidence of which is furnished by the large 
number of colleges and seminaries of learning under the 
patronage of the M. E. Church. 



METHODIST EPISCOPAL CHURCH. 39 

MANNER OP WORSHIP AND USAGES- 

A few remarks in relation to the peculiar means of grace 
and manner of worship may not be unacceptable to the 
general reader. Among the means of grace enjoyed by 
this people may be numbered, 

1st. Public Worship, the manner of performing which is 
prescribed in the Book of Discipline, and consists, when on 
the Lord's day, of singing, prayer, reading the Scriptures 
of the Old and New Testaments, and preaching. 

2d. Class Meetings. These are held weekly, either on 
the Sabbath or on week-day evenings. The meeting is 
opened with singing and prayer by the class-leader, who 
afterward relates his own experience and then calls on each 
member of his class to relate his. After each person has 
related his present feelings and determinations, he is ad- 
vised, reproved, exhorted, or encouraged, as his circum- 
stances may seem to require ; and after all have been thus 
advised, the meeting is closed by prayer in behalf of each 
member of the class. Strangers are admitted twice or 
thrice, but not oftener without violating the rules of the 
Church. 

3d. Prayer Meetings. These are held generally twice a 
week, or oftener, and are conducted by the minister or one 
of the official members of the church. The exercises con- 
sist of singing, prayer, and exhortation, in which all the 
members present, male and female, are expected to take a 
part. 

4th. Love Feasts. These are held quarterly or oftener, and 
are usually held in connection with the quarterly meetings. 
The exercises are opened with singing and prayer ; then 
bread and water are circulated among the members, of which 
each one partakes as a token of Christian love and unity. 
After all have partaken, an opportunity is given for the 



40 METHODIST EPISCOPAL CHURCH. 

relation of # Christian experience, which is occasionally- 
enlivened by songs of praise. The meeting continues for 
an hour and a half, and is closed in the usual form. 

5th. Camp Meetings. These are usually held annually 
in the summer season, in a grove or forest, in some central 
and convenient place. The members from the different 
parts of the Presiding Elder's district, and from a distance 
of even fifty miles, assemble to enjoy this " feast of taber- 
nacles." They bring with them their canvas tents, pro- 
visions, cooking utensils, &c. &c. The tents are arranged 
in a circular form around the camp ground. At one end is 
the stand or pulpit, fitted so as to accommodate twenty or 
thirty ministers with seats. In front of the stand is an in- 
closure called the altar or chancel, fitted up with seats for 
the penitent seekers of salvation. Beyond the altar and in 
front of the stand are arranged in proper order, seats for the 
congregation, who when seated are surrounded on either 
hand by the circle of tents. The religious exercises consist 
of preaching five or six times each day, interspersed with 
prayer, singing, exhortation, &c. On the morning of the 
last day of the meeting (which usually lasts about a week) 
a love feast is held, and the Lord's Supper is frequently 
administered ; and before dispersing it is customary for all 
the congregation to march round within the circle of tents 
in solemn procession, singing appropriate farewell hymns. 
After marching round once or twice, the ministers arrange 
themselves in front of the stand, and receive the parting 
adieu from each person who passes before them. This 
scene is usually very solemn and interesting ; and after all 
have bidden an affectionate farewell, the benediction is sol- 
emnly pronounced by the Presiding Elder, and all immedi- 
ately strike their tents and retire peacefully and happily to 
their homes. 



METHODIST EPISCOPAL CHURCH. 41 

6 tli. Watch-night Meetings. These occur annually on 
Christmas or New- Year's eve ; on the former, to hail the 
conmencement of the anniversary of the Saviour's birth, 
and on the latter to bid adieu to the closing year and wait 
the ushering in of the new. On these occasions there are 
usually two sermons, interspersed with other appropriate 
exercises. On New- Year's eve, as the hour of twelve 
passes away, all kneel down in solemn, silent prayer, and 
make a new dedication of themselves to God. 

7th. Band Meetings. These select meetings are still 
continued in some portions of the Church, although not in 
general use. A " Band " consists of from two to four per- 
sons who have confidence in each other. The members of 
any one band must be all married or all unmarried, and all 
male or all female. They meet once a week to converse 
on purely spiritual subjects, and to advise and encourage 
each other. 

In addition to these ordinary means of grace, the meet- 
ings of the General and Annual Conferences, and the dis- 
trict meetings of ministers are seasons of great interest 
and profit both to preachers and people. 

STATISTICS. 

1st. Literary Institutions. There are at the present 
time under the patronage of the Northern portion of the 
Church, three Universities, six Colleges, and thirty- eight 
Seminaries, Academies, and High Schools, and one Bibli- 
cal and Theological Institute ; the latter being designed, not 
to make ministers, but to qualify those who have previously 
been called to the work. Her seminaries of learning: will 
favorably compare with those of any other denomination 
in moral and religious influence, and also in regard to the 
number of students and course of study required. 

2d. Periodical Literature. In the Northern section of 



42 METHODIST EPISCOPAL CHURCH. 

the Church there are regularly published, one Quarterly 
Review, one ladies' monthly, six weekly papers, having 
each a subscription list of from five thousand to thirty 
thousand, and other smaller periodicals, having a subscrip- 
tion list of from fifty to one hundred thousand each. 

3d. Book Concern and Printing Office. The Book 
Room at New- York possesses a capital of nearly a million 
of dollars, which is all employed in publishing books and 
periodicals at so cheap a rate that the net profits of the 
establishment scarcely reach the sum of $15,000 per 
annum, while the capital of one million, if loaned on inter- 
est at 7 per cent., would yield an annual income of 
$70,000. But such is the demand for cheap books and 
papers, that only about two per cent, is realized. The Book 
Room at Cincinnati, Ohio, does not possess so large a capi- 
tal as the one in New- York, but is equally efficient and 
liberal in its prices. Besides the above, there are numer- 
ous Methodist book depositories and printing offices in 
different parts of the Union. The number of distinct works 
of all kinds, including Sunday-school books and tracts, 
amounts probably to nearly two thousand. 

4th. Sunday-schools. The attention paid to Sunday- 
school instruction may be inferred from the fact that 
there are no less than 7,000 schools, 71,000 teachers, 
and nearly 400,000 Sunday-school scholars. In connec- 
tion with this department of the work, there is an efficient 
Sunday-school Union, and an editor of Sunday-school books 
and periodicals. 

5th. Missions. The Missionary Society of the Methodist 
Episcopal Church sustains 55 missionaries in foreign fields 
of labor, with 469 domestic or home missionaries. About 
$100,000 are annually expended in this department of the 
work. The foreign missionaries are found in Africa, China, 



METHODIST EPISCOPAL CHURCH. 43 

Germany, South America, California, and Oregon ; and the 
domestic among the Indians, Germans, French, and desti- 
tute portions of our own country. 

6th. Church Property and Funds. In addition to the. 
Book Concerns before mentioned, the Church possesses a 
Chartered Fund of some $40,000 ; the interest of which is 
annually given to aid in the support of superannuated 
preachers, and the widows and orphans of preachers, and 
to make up in part the deficiencies of those who have 
failed to receive an adequate support on their circuits. As 
some misinformation exists in relation to the disbursement 
of these and other funds, it may be proper to append a few 
remarks in relation thereto. The salary of a minister of 
the Methodist Episcopal Church, whether bishop, elder, 
deacon, or preacher, is, if unmarried, one hundred dollars 
and board ; if married, two hundred dollars, with a small 
allowance for each child under fourteen years of age. His 
salary is raised by the voluntary contributions of the peo- 
ple for whose benefit he labors ; but if they do not feel 
inclined to raise the prescribed amount necessary for his 
support, there is no law, civil or ecclesiastical, which 
obliges them to do so. Many have embraced the opinion, 
that in case of a failure on the part of the people to raise 
the minister's salary, he may fall upon the Conference 
funds for the entire deficiency. This however is a mistake 
which ought to be corrected. The Conference funds con- 
sist of the profits of the Book Concern, the interest of 
the C hartered Fund, the proceeds of the annual fifth col- 
lection, and in some of the Conferences the interest of local 
funds, to a small amount. To afford the reader correct 
information in relation to the amounts received and dis- 
bursed, we will give statistics as taken from the published 
Minutes of the year 1848, that being the last year of which 



44 METHODIST EPISCOPAL CHURCH. 

we have full returns. The dividend to the Annual Confer- 
ences from the Book Concern was $400 to each Conference. 
The amount received from the Chartered Fund was, by each 
Conference, $65. The average amount received by each 
Conference from the fifth collection and all other local 
funds, was $682, making a total of $1,147 to each Con- 
ference, or about $33,000, in round numbers, to all the 
Conferences in the connection. Out of these funds about 
$60 were appropriated by each Conference for the support 
of the five Bishops. In addition to the above claimants 
there were in 1848 no less than 346 superannuated or worn- 
out preachers, 188 widows of ministers, and about 300 
orphan children of ministers, making in all 839 claimants 
depending upon the funds of the Conference for a support, 
so far as the Church is concerned. By dividing the total 
amount of the funds ($33,000) by the number of actual 
claimants, it will be seen that a mere trifle, scarcely $40, 
could on an average be disbursed to any dependent claim- 
ant, even if the effective laborers did not receive a farthing ; 
which is in fact nearly always the case, except in some few 
instances where relief must be given, and when so granted, 
is of necessity taken from the small pittance which would 
otherwise be given to the worn-out minister, the widow or 
orphan. 

7th. Numbers. In the Methodist Episcopal Church there 
are one General Conference; twenty-nine Annual Confer- 
ences ; one hundred and seventy-one Districts, and about 
three thousand Circuits and Stations. There are five 
Bishops, one hundred and seventy-one Presiding Elders ; 
about four thousand Travelling;' Preachers ; about five thou- 
sand Local Preachers : making from the latest reports an 
aggregate of 9,138 ministers and preachers, and 662,315 
members. 



METHODIST EPISCOPAL CHURCH, SOUTH. 45 

For further information in regard to the statistics of the 
Methodist Episcopal Church in the United States, see next 
Article, in which the total number of ministers and mem- 
bers is given. 



ARTICLE IV. 
METHODIST EPISCOPAL CHURCH, SOUTH. 

HISTORY. 

The history of this branch of the Church, so long as it 
remained in connection with the Northern portion, is given 
in the preceding Article. Up to the year 1844, both 
branches of the Methodist Episcopal Church in the United 
States formed but one body, and met in one General Con- 
ference; but in the year above named, a separation or 
division took place, which promises to be permanent. In 
order to understand the true relation of this Church to the 
Methodist Episcopal Church, it is necessary to remark, that 
upon the introduction of Methodism into the Southern por- 
tion of the American provinces, many of those who sought 
admission to the fellowship of the societies were slavehold- 
ers ; and as some of them at least were so involuntarily, 
having come into possession of slaves by inheritance or be- 
quest, and not having the legal power to manumit them, 
even if they desired to do so, it was not thought proper to 
debar those who in all other respects gave evidence of sin- 
cerity and piety, from the privileges of society ; conse- 
quently, although there existed a rule of discipline against 
slaveholding, many masters of slaves were received, and in 
the course of time slaveholding ministers were even allowed 
3* 



4 <5 METHODIST EPISCOPAL CHURCH, SOUTH. 

to preach. In the year 1784, through the advice and per- 
suasion of Bishop Coke, stringent rules were adopted by 
the Conference which organized the Church against slavery 
and slaveholding ; and among these rules one, which re- 
quired every slaveholding member to emancipate his slaves 
within the period of five years at most, or if the slave was 
under twenty years of age, when he should arrive at the 
age of twenty-five ; likewise, that all children born there- 
after should be declared free from their birth. In order to 
bring these rules into practical operation, the slaveholding 
members were required to execute deeds of manumission 
within twelve months, or be expelled from the Church. 
Such however was the strong hold which slavery had al- 
ready obtained, that it was found impossible by the preach- 
ers to enforce the rules, and at the succeeding Conference 
the rules were suspended, and remained so until the year 
1*796. At the Conference of this latter year, rules were 
adopted requiring official members of the Church, who held 
slaves, to emancipate them ; and in the year 1800 it was 
enacted, that when any travelling preacher became the 
owner of slaves, he should forfeit his ministerial standing 
unless he executed, if practicable, a deed of manumission 
for such slaves, according to the laws of the State in which 
he lived. It was however soon found, that some of the 
preachers who had become involved in slaveholding could 
not legally execute such deeds of emancipation without a 
special act of legislation authorizing them to do so ; and in 
the year 1812, in view of the above impediment, a rule 
was passed by which the Annual Conferences respectively 
were empowered to form such regulations in regard to 
slaveholding as their wisdom might dictate, and the laws 
of the States admit of being put in execution. This rule 
remained in force until 1820, when it was repealed, it being 



METHODIST EPISCOPAL CHURCH, SOUTH. 47 

found in the meantime that the interference of the Annual 
Conferences in the matter of slavery was attended with 
considerable difficulty and embarrassment. From the year 
1820 to the year 1844, no new rules on the subject of 
slavery were adopted by the General Conference. Mean- 
while a large number of the travelling preachers in the 
Southern States had become possessed of slaves, some by 
purchase, some by inheritance, some by bequest, and others 
by marrying slaveholding ladies. While slavery was 
thus being introduced more and more into the body of 
the ministry, many, perhaps a majority of the ministers 
and members in the non- slaveholding States and Confer- 
ences were ignorant of the true state of things in the South, 
and little imagined that there were actually thousands of 
slaveholding members, and scores, if not hundreds of slave- 
holding ministers in the Southern portion of the Church. 

About the year 1832, the great anti-slavery excitement 
commenced in the North. Ministers of different denomi- 
nations had their attention directed to the existence of this 
evil in the nation and in the Churches. Sermons were 
preached and lectures delivered on the subject. Anti- 
slavery Societies were formed, and anti-slavery periodicals 
were established. The attention of the entire nation was 
solicited to a consideration of the subject. The ministers 
and members of the Methodist Episcopal Church began to 
examine the true relation which slavery held to the reli- 
gious body of which they formed a part. A few zealous 
ministers began lecturing and preaching on the subject, and 
a paper was established in New- York city for the ostensi- 
ble purpose of showing forth, in all its varied features, the 
abominations of slavery. This paper being edited by a 
Methodist minister, and being patronized by thousands of 
Methodist members, created an intense abhorrence of the 



48 METHODIST EPISCOPAL CHURCH, SOUTH. 

entire system of slavery, and an active personal opposition 
to all its apologists and abettors. The conservative por- 
tion of the Church in the North opposed the measures of 
the Abolitionists, as the anti-slavery men were then gener- 
ally called ; but in spite of all attempts to quell excitement 
on the subject, the agitation still continued. Petitions and 
memorials were presented by hundreds to the Annual and 
General Conferences. These petitions in many cases were 
received unwillingly, in some cases not at all ; but still the 
flame spread wider, and rose higher, until the very exist- 
ence of the Church was threatened. Secessions became 
frequent ; thousands of worthy members in the non-slave- 
holding Conferences had left the Church of their early 
choice on account of its connection with slavery, and 
thousands of others were only retained by the hope that 
action would be had upon the subject by the General 
Conference. 

Such was the state of things in the North at the time of the 
commencement of the session of the General Conference in 
May, 1844, in the city of New- York. After the opening 
of the Conference, and at the proper time to receive appeals 
from members of Annual Conferences who had been sus- 
pended, expelled, or located by the body of which they had 
been members, an appeal was presented by the Rev. Fran- 
cis Harding, formerly a member of the Baltimore Annual 
Conference, who had been located a short time previously 
on account of his connection with slavery. Mr. Harding 
was a young man who had but recently been admitted to 
membership in the Conference, and after having been ad- 
mitted, contracted marriage with a slaveholding lady, by 
which he became the nominal, if not legal owner of a num- 
ber of slaves. The Baltimore Conference, although partly 
situated in slaveholding territory, was opposed to its mem- 



METHODIST EPISCOPAL CHURCH, SOUTH. 49 

bers becoming slaveholders, and required Mr. Harding, as 
a condition of retaining his membership in the body, to 
emancipate his slaves, which he refusing to do was de- 
prived of his membership and standing as a travelling 
preacher. Hence his appeal. When the case came before 
the General Conference for a rehearing, it was evident that 
there existed much excitement on the subject on the part 
of both the Northern and Southern delegates. A storm 
began to gather; the Northern delegates, almost to a man, 
were for dismissing the appeal ; the Southern delegates, 
just as unanimously and decidedly, were in favor of sustain- 
ing the appeal and reinstating the appellant : but the North 
had the majority, the appeal was dismissed, and the action 
of the Baltimore Conference sustained. While this case 
was pending, it came to the knowledge of some of the 
Northern delegates that Bishop Andrew, then present, and 
presiding alternately with the other Bishops over the de- 
liberations of the Conference, had recently become possessed 
of slaves in a similar manner to Mr. Harding — by marriage. 
Upon being interrogated on the subject, the Bishop candidly 
acknowledged all the facts in the case ; whereupon, after an 
exceedingly stormy and protracted debate, the General 
Conference passed a resolution, the substance of which was, 
that Bishop Andrew should desist from exercising the 
functions of the episcopacy, until such time as he had re- 
lieved himself from the embarrassment arising from his con- 
nection with slavery. A large minority, consisting almost 
entirely of Southern members, and embracing nearly the 
whole of the Southern delegation, entered a warm protest 
against the action of the majority, and gave the Conference 
to understand that, with the existing views and feelings of 
the Northern portion of the Church on the subject of 
slavery, it would be impossible for the South longer to 



50 METHODIST EPISCOPAL CHURCH, SOUTH. 

continue under the jurisdiction of the same General Confer- 
ence, and that a separation must of necessity take place. 
As both parties desired a peaceful separation if one must 
take place, arrangements were made for establishing a di- 
viding line between the two bodies, as also to divide the 
common funds and property of the Church in an equitable 
manner, provided the Annual Conferences consented to such 
an arrangement ; as without such consent formally given and 
announced, no such division of funds could constitutionally 
and lawfully take place. After the adjournment of the Gen- 
eral Conference, the Southern delegates called a Convention 
of Southern ministers, who met in Louisville, Kentucky, in 
the autumn of 1844. At this Convention the proceedings 
of the Southern delegates in the General Conference were 
sanctioned, and it was decided that a separation was desir- 
able ; and arrangements were made for holding a Southern 
General Conference in May of 1846. Accordingly, dele- 
gates were chosen at the following sessions of the Southern 
Annual Conferences, and at the appointed time and place 
the General Conference of the Church South met in its 
separate capacity, and the organization of the Southern 
body was fully completed. To this General Conference, 
as might have been expected, Bishop Andrew gave in his 
adherence, as did also Bishop Soule, the senior Bishop of 
the Methodist Episcopal C hurch ; and at the same Confer- 
ence two additional Bishops were duly elected. 

Meanwhile, the question about dividing the funds and 
property of the C hurch had been presented to each of the 
Annual Conferences, both North and South. The South- 
ern Conferences mostly voted in favor of the division, but 
a large majority in the non-slaveholding Conferences, be- 
lieving the entire plan of separation to have been unconsti- 
tutional, refused to ratify the same, or to sanction the doings 



METHODIST EPISCOPAL CHURCH, SOUTH. 51 

of the General Conference in making provision for a sepa- 
ration of any portion of the Church from the main body; 
and refused to consent to a division of the funds or prop- 
erty of the Church, alleging that such a division would be 
manifestly improper and would be setting a dangerous 
precedent. And at the next General Conference of 1 848, so 
strong was the opposition of the Conferences to the pro- 
ceedings of the former General Conference, that the dele- 
gates to the latter formally abrogated the plan of separa- 
tion, and declared it null and void. The Northern portion 
of the Church, by a large majority, having thus refused to 
consent to any arrangement by which the Church should be 
divided, it remained either for the Southern branch to re- 
trace their steps and submit to the decision of the Gen- 
eral Conference, or continue their ecclesiastical existence 
under the new organization. To return after having gone 
so far, seemed impracticable ; and indeed, however possible 
it might have been to do so, there existed but little disposi- 
tion on the part of the South to make the attempt. Ac- 
cordingly, both branches have maintained a separate exist- 
ence up to the present time, the question in relation to the 
division of the property of the Church being now in a 
course of litigation in the higher civil courts. 

Since the separation of the Southern portion of the 
Church, she has had her usual prosperity and increase from 
year to year. 

DOCTRINES, CHURCH GOVERNMENT, &c. 

In doctrine and discipline, the Methodist Episcopal 
Church, South, remains as she was while an integral part of 
the M. E. Church. The same is true of her forms of wor- 
ship and usages, if we except her avowed feeling in relation 
to slavery. With the increasing anti-slavery sentiment of 
the North, it is not probable that she will ever again be- 



52 METHODIST EPISCOPAL CHURCH, SOUTH. 

come identified with the parent body, unless in the mean- 
time the great cause of separation, slavery, shall be removed 
from the Church and the nation. 



BOOK DEPOSITORY AND PERIODICALS. 

Since the separation, the Church South has established 
a separate Book Depository, and the periodicals within her 
bounds, formerly the property of the General Conference 
of the M. E. Church, have, by virtue of their location, 
passed peaceably into her hands. She has also established 
a Southern Quarterly Review, and organized a separate 
Missionary Society. She has also a number of Colleges 
and other seminaries of learning, most of which were estab- 
lished before the separation. 

STATISTICS. 

Subject to the jurisdiction of the Methodist Episcopal 
Church, South, there are one General Conference and twenty 
Annual Conferences. She has five bishops, 1,584 travel- 
ling ministers and preachers, 3,026 local preachers, and 
491,786 members. Under the care of this Church there 
are 1,262 Sunday-schools, 7,000 teachers, 44,500 scholars. 
Her Missionary Society supports 2 missionaries in China, 
33 among the Indians of the South and West, 130 mission- 
aries among the slaves and colored people of the South, 
and 7 among the Germans of the South. Total number of 
missionaries, 172. Her receipts for missionary purposes, 
in 1848, amounted nearly tc $63,000. 

By adding the number of ministers and members of this 
branch of the C hurch to those already given in the preced- 
ing Article, it will be found that the statistical strength of 



AFRICAN METHODIST EPISCOPAL CHURCH. 53 

the entire Methodist Episcopal Church in the United States 

is as follows : — 

General Conferences, ------ 2 

Annual Conferences, ----- 49 

Bishops, 10 

Travelling ministers and preachers, - - 5,584 

Local preachers, ------- 8,026 

Total ministers, &c, ... - 13,620 

Members and probationers, - 1,154,101 

Total ministers, members, &c, - - 1,167,721 



ARTICLE V. 

AFRICAN METHODIST EPISCOPAL CHURCH. 

HISTORY. 

This Church, as its name implies, is composed almost 
entirely of Africans and their descendants of the colored 
race. In an early period of the history of the Methodist 
Episcopal Church in America, a commendable degree of 
zeal was manifested by her ministers and members in be- 
half of the spiritual welfare of the colored people, whether 
free or enslaved. As the result of such zeal, tens of 
thousands of the colored population in the free and slave 
States have been converted to God, and become useful 
and pious members of the Methodist Episcopal Church, 
thousands of whom remain members to the present day. 
In the year 1787 the colored people belonging to the 
Methodist Episcopal Church in Philadelphia, conceiving 
that they labored under certain difficulties, and were to 



54 AFRICAN METHODIST EPISCOPAL CHURCH. 

some extent the subjects of prejudice and persecution on 
account of their color, resolved upon building a house of 
worship for themselves. The erection of the church being 
discouraged by the white preachers, an alienation of feel- 
ing was produced between the colored members and their 
former pastors, which resulted in the separation of the 
former from the jurisdiction of the Methodist Episcopal 
Church, and the formation of an independent body, — a 
colored man being ordained as their minister by Bishop 
White, of the Protestant Episcopal Church. In 1793, a 
portion of the colored congregation, now much increased, 
being partial to Methodist doctrines and usages, resolved 
to build an African Methodist Episcopal church ; which 
being done, the building was solemnly dedicated to the 
Worship of God by Bishop Asbury. For a number of 
years subsequent to the above dedication, a serious 
misunderstanding existed between the white and colored 
Methodists of Philadelphia, which resulted in a call for a 
General Convention of the colored members of Philadelphia, 
Baltimore, and other places, for the purpose of organizing 
an independent Church. The Convention met in April, 
1816, at which time an organization was effected, with the 
title of the African Methodist Episcopal Church. At this 
Convention also — or General Conference, as it has since 
been called — the Rev. Richard Allen, who had seventeen 
years before been ordained elder by Bishop Asbury, was 
solemnly set apart to the episcopal office, by the imposi- 
tion of hands and prayer, there being five regularly or- 
dained ministers assisting in the services. In 1828 the 
Rev. Morris Brown was elected and ordained as joint 
Bishop of the Church ; and after the death of Bishop Allen, 
in 1831, the Rev. Edward Waters was duly consecrated 
as a junior Bishop of the Church, on the 15th of May, 



AFRICAN METHODIST EPISCOPAL CHURCH. 55 

1836. A few years later the Rev. Mr. Quinn was duly 
elected and consecrated Bishop ; and by the death of his 
predecessor and colleague, is left as the sole acting Bishop 
at the present time. 

The African Church, since the period of its organization, 
has been slowly acquiring strength and efficiency, until it 
numbers many flourishing societies in different cities and 
towns of the Eastern and Middle States, and strong hopes 
may be rationally entertained that this efficiency and 
strength will continue to increase from year to year, until 
the colored population of the North shall be generally 
brought under the saving influence of the gospel of Jesus 
Christ. 

DOCTRINES AND DISCIPLINE. 

The doctrines of this branch of the Church of Christ 
are the same in all respects as those of the Methodist 
Episcopal Church. The same is true in regard to the dis- 
cipline of the Church generally in its operation upon 
private members. The general rules are also similar to 
those of the parent body. 

CHURCH GOVERNMENT. 

The ecclesiastical government of this Church is epis- 
copal. The title of Right Reverend is applied to the 
Bishops of the Church. The General Conference sits 
once in four years, and is composed of all the travelling 
preachers who have travelled two full years, and of one 
local preacher for every five travelling preachers, — the local 
delegates being elected by the Annual Conference. The 
exhorters in this Church receive a verbal license from 
the preacher in charge, under which they exercise their 
gifts for two years, and then receive a written license as 



56 AFRICAN METHODIST EPISCOPAL CHURCH. 

exhorters. After being thus licensed two years, they may 
receive license as local preachers. In all other respects 
the government is similar to that of the Methodist Epis- 
copal Church. 

MANNER OF WORSHIP AND USAGES. 

The African Methodists have usages peculiar to them- 
selves. Although their ritual and form of worship are 
similar to those of their white brethren, yet in their social 
and other religious meetings they evince a great depth of 
religious feeling, and frequently indulge in manifestations of 
joy and ecstacy which to others may have the appearance 
of disorder and confusion. But they claim that what may 
appear as disorder to man, is order with God ; and, regard- 
less of the opinions of men, they sing and shout, and 
evince, many of them, that the gospel of the grace of 
God is as powerful in its operations upon the heart of the 
colored man as upon that of the white race ; while the 
pious and godly walk and conversation of the subjects of 
these operations give evidence, in many cases, of the reality 
of the work of grace. 

STATISTICS. 

The African Methodists have not been unmindful of the 
interests of education. They have established four semi- 
naries and institutes for the benefit of their youth — one in 
Baltimore, Md., one in Columbus, Ohio, one in Alleghany, 
and another in Pittsburg, Penn. They have also estab- 
lished a Book Concern in the latter place, whence are issued 
such books as the denomination requires, and a weekly 
periodical, called the Christian Herald, which appears to 
be ably and wisely conducted by a colored man. We can 
but rejoice at such evidences of a desire for improvement 
on the part of our colored brethren. 



REFORMED METHODIST CHURCH. 57 

The African Methodist Episcopal Church has seven 
Annual Conferences in the United States, and one in 
Canada, called the Baltimore, Philadelphia, New- York, 
Ohio, Indiana, New-England, Missouri, and Canada 
Conferences. 

They have one Bishop, about three hundred ministers in 
the travelling connection, and about 20,000 members. 

Note. — Since writing the above, we have learned that there is 
another denomination of African Methodists in the United States, who 
claim the title of the " African Methodist Episcopal Zion Church," in 
distinction from the denomination treated of in this Article, which is 
sometimes known as the African Bethel Church. It is sufficient in 
this note to observe that the " African Zion Church" is similar in doc- 
trine, discipline, &c. <fcc, to the " Bethel Church." They have four or 
five Conferences, about 200 ministers, and about 3,000 members. 



ARTICLE VI. 

REFORMED METHODIST CHURCH. 

H STORY. 

The Reformed Methodist Church had its orio-in in 
Readsborough, Vermont, on the 16th January, in the year 
1814. It was organized by a small seceding body of 
Episcopal Methodists, at the head of which were a few 
local preachers and exhorters, the most prominent and 
influential of whom was the Rev. Elijah Bailey, for some 
time a local preacher in the Methodist Episcopal Church. 
This body of seceders became dissatisfied with the polity of 
the Methodist Episcopal Church, and especially that part 



58 REFORMED METHODIST CHURCH. 

of it which relates to the powers and prerogatives of the 
episcopacy ; and fearing that, in the course of time, what 
they then acknowledged to be an episcopacy of the most 
moderate character, might degenerate into an episcopacy 
as hateful in their sight and as dangerous in its tendencies 
as the Roman hierarchy ; fearing also that the Church of 
their early choice was becoming, as a whole, carnal, formal, 
and worldly-minded, and that it had already lost, in a 
great measure, the power of living faith possessed by the 
primitive fathers of Methodism, they resolved to lay their 
grievances before the public from time to time, and more 
especially before the brethren more immediately interested. 
But a frequent statement of their grievances not producing 
the desired effect of reforming the Church, they at length 
concluded to separate themselves from her communion, and 
accordingly the above organization was completed. At 
the meeting of the Convention which organized the Re- 
formed Methodist Church, Rev. Elijah Bailey was chosen 
chairman, he being in fact the leader of the whole move- 
ment, and who was at this Convention, or shortly after, 
ordained an elder in the said Church. Soon after the 
organization of the Church other local preachers and 
exhorters joined them, so that they were soon able to 
form an Annual Conference; and, for the purpose of 
securing a still further augmentation of the number of 
active laborers, they resorted to the rather novel method of 
forming a community of goods. For this purpose a large 
farm was purchased, near the village of Bennington, Ver- 
mont. On this farm the community remained for about 
two years ; but the attempt to sustain themselves as a 
community proving abortive, the members thereof soon 
scattered to different parts of the States of Vermont and 
New- York, and a few went to Upper Canada, and preached 



REFORMED METHODIST CHURCH. 59 

the doctrines of reform in that province, and succeeded in 
raising up a number of Reformed societies ; while those 
who remained laboring in the States succeeded also in 
forming small societies in different places. The dispersion 
of the community above alluded to operated favorably to 
the interests of the Church as a whole, as after that period 
they were favored from time to time with gracious revivals 
of religion. Thousands, no doubt, in following years, have 
been converted to God through the instrumentality of the 
preachers of this Church. As a denomination, however, 
they have not prospered as have other organized orthodox 
Churches. They have suffered much from dissensions in 
their own ranks, and important secessions from their num- 
bers. About half of their ministers and many of their 
most flourishing societies left them and joined the Prot- 
estant Methodists ; and at one time an entire Conference 
of Reformed preachers left the Church and joined the same 
denomination. 

At the time of their greatest prosperity, they had five 
Annual Conferences, and about seventy-five ministers and 
preachers, and from three to four thousand members. 
Since the organization of another Methodistic branch in 
the United States, (the Wesley an,) most of the ministers 
and members of the Reformed Church have become iden- 
tified with that branch, so that at the present time there 
exists but a small remnant of this body ; and the proba- 
bility is, that soon, if not already taken place, the Reformed 
Methodist Church in America will be numbered among 
" the things that were." 

DOCTRINES. 

In all matters of theology, the " Reformers" are, or 
were Methodistic, if we except their belief in the gift of 



60 METHODIST PROTESTANT CHURCH. 

healing, by which physical maladies might be removed, 
through the power of faith. This belief had gained for 
the Reformers the names of fanatics and enthusiasts ; but 
they have returned the compliment by accusing their 
calumniators of skepticism and infidelity. 

CHURCH GOVERNMENT. 

The form of church government selected by the Re- 
formers was strictly congregational, admitting of lay 
representation in their General and Annual Conferences ; 
the former body not meeting periodically, but only at the 
call of the latter bodies. Her general rules are similar to 
those of the parent body, with the addition of some for- 
bidding war, slavery, &c. &c. 

The only periodical published under the auspices of 
this Church at any time was the Luminary and Reformer, 
a paper edited by Mr. Bailey, a son of the founder of the 
Church. The paper, however, has for years been discon- 
tinued. 

STATISTICS. 

Probably but a few societies of this body remain. 



ARTICLE VII. 

METHODIST PROTESTANT CHURCH. 

HISTORY. 

The Methodist Protestant C hurch in the United States 
was organized in the city of Baltimore, Maryland, in the 
year 1830, by ministerial and lay representatives from 
different parts of the Union. These representatives were 
delegated by societies, the members of which had mostly 



METHODIST PROTESTANT CHURCH. 61 

seceded from the communion of the Methodist Episcopal 
Church. 

As early as the year 1790, some dissatisfaction arose 
among a few of the preachers and members of the Metho- 
dist Episcopal Church in relation to the power of the 
bishops in stationing the preachers, which dissatisfaction 
resulted in the * O'Kelly secession" of 1792, by which the 
"Republican Methodist Church" was formed; the latter 
body, however, soon becoming identified with the " Chris- 
tians," or Unitarian Baptists. After the O'Kelly secession 
attempts were made at sundry times, not only to divest the 
bishops of the power of stationing the preachers, but of ap- 
pointing the presiding elders to office ; and also to secure 
a lay representation in the General and Annual Conferences 
of the Church. About the year 1824, the desire to effect 
changes of the above character became quite intense on the 
part of a small minority of the Church, the most active of 
whom were local preachers. Periodicals were established 
and pamphlets were issued, in which the question of " mu- 
tual rights" was largely discussed. But, however desir- 
ous the minority might be to effect fundamental changes 
in the polity of the Church, the majority seemed to be 
unprepared to take upon themselves the responsibility of 
making them ; and as much acrimony and bitter feeling 
existed between the parties, and no doubt many of the 
reformers in their zeal were impatient of control, it was 
thought necessary to exclude many of them from the 
communion of the Church for insubordination and sowing 
dissension, while many others seceded. 

In 1828, a Convention of the dissatisfied parties of the 

Church met in Baltimore, at which time and place they 

made preliminary arrangements for the organization of a 

Church whose ecclesiastical polity should differ from that 

4 



62 METHODIST PROTESTANT CHURCH. 

of the parent Church. At this Convention a provisional 
form of government was instituted for the time being, which 
continued in existence for two years, when another dele- 
gated Convention having met, composed of about eighty- 
ministers and preachers, (mostly local,) and a proportionate 
number of lay delegates, they adopted a Constitution, and 
issued a declaration of sentiment, embodied in a set of what 
they called " elementary principles," and completed the 
organization of the new Church ; since which period they 
have gradually increased in numbers and strength, until 
they have become possessed of quite an amount of influence, 
and may favorably compare with many of the more respect- 
able denominations in the land. This branch, however, in 
its turn, has also suffered much from secession, particularly 
since the organization of the Wesleyan Methodist Church ; 
many of its ministers and members in the North and West 
having identified themselves with the latter body. 

For some years after the formation of the Protestant 
Methodist Church, an unfriendly feeling existed between 
the ministers and members of the same and those of the 
Church which they had left ; but this feeling of enmity, we 
are happy to say, has in a great measure become dormant, 
and we may confidently hope for its entire annihilation. 

DOCTRINES. 

As is usual in seceding Methodist bodies, the great funda- 
mental features of Methodist theology are tenaciously ad- 
hered to by this branch of the Church. On all matters of 
divinity and theology, she believes as does the Methodist 
Episcopal Church, and adopts in all its features the system 
of doctrine called Arminian. 

CHURCH GOVERNMENT. 

The Convention which organized the Church provided 
for a system of lay representation in the General and An- 



METHODIST PROTESTANT CHURCH. 63 

nual Conferences. Instead of " Bishops," they provided 
for the annual election of " Presidents" by each Conference. 
The General Conference, which was to meet quadrennially, 
was to be composed of one minister and one lay delegate 
for every one thousand members of the Church. The An- 
nual Conferences to be composed of all the ministers in full 
connection with the Conference, and one lay delegate for 
every minister. The Quarterly Conferences to be composed 
of the travelling and local preachers, exhorters, stewards, 
and class leaders ; the latter being elected by the class. 
The mode of trying a member is as follows : The superin- 
tendent or minister in charge appoints, in behalf of the 
whole church, two persons to serve on the committee of 
investigation ; the class of which the accused is a member, 
selects two other persons to serve on the same committee, 
and the four persons thus appointed select a fifth ; which 
committee of five persons constitutes the court for the 
trial of a member, and if pronounced guilty by this court, 
he may appeal to the Quarterly Conference. In her gene- 
ral rules and usuages, as they relate to the worship of God 
and the means of grace, she is similar in all respects to the 
Methodist Episcopal Church. 

LITERARY AND BENEVOLENT INSTITUTIONS. 

The Protestant Methodists have no schools of a higher 
grade than seminaries under their patronage. They have 
however quite an extensive book literature, and an efficient 
book establishment, with a capital of |9,000, in the city of 
Baltimore, from which a large number of valuable works are 
annually issued, and where the central organ of the Church, 
the " Methodist Protestant," is printed. In addition to the 
periodicals printed in Baltimore, there are one or two others 
in different parts of the country. Among her ministers 
have been found some men of superior talents and brilliant 






64 WESLEYAN METHODIST CHURCH. 

genius, among whom we need only name the Rev. Mr. Stock- 
ton, for many years pastor of a church in Philadelphia, 
and editor of a well-conducted periodical. This gentle- 
man has, however, partly if not entirely severed his con- 
nection with this Church, and become the pastor of an 
Independent Church in Cincinnati. 

statistics. 
The Protestant Methodists have Sunday-school, Mission- 
ary, and other benevolent Societies in successful operation. 
They have one General Conference, several Annual Confer- 
ences, about five hundred ministers, and about fifty thousand 
members. 



ARTICLE VIII. 
WESLEYAN METHODIST CHURCH. 

HISTORY. 

This Church owes its origin, in part, to the anti-slavery 
discussion which has been agitating the nation and churches 
for the last twenty years. By referring to the Article on 
the Methodist Episcopal Church, South, the reader will 
perceive that at a very early day in the history of American 
Methodism, stringent rules were adopted by the General 
Conference of the Methodist Episcopal Church in opposi- 
tion to slaveholding and slavedealing ; but that notwith- 
standing the existence of these rules, such was the strength 
which the slaveholding influence had obtained in the 
Church, that it was found impracticable to enforce these 
rules, and that, by slow and almost imperceptible degrees, 
the membership in the South became, to a great extent, 



WESLEYAN METHODIST CHURCH. 65 

involved in slaveholding, while some of the preachers were 
also slaveholders, either in fact or in name. 

About the year 1832 [Northern ministers and statesmen 
began more critically to examine the subject of slavery in 
its actual relations to the Church and the nation. No 
sooner had the subject gained attention, than some of the 
more ardent and zealous ministers of the Northern Churches 
began to preach and lecture on the subject. Among these 
Northern ministers were a number who belonged to the 
Methodist Episcopal Church; and among the most zealous 
and efficient men of this class were Rev. Le Roy Sunder- 
land, then a member of the New-England Conference, and 
Rev. Orange Scott and Rev. George Storrs, both members 
of Conferences in New-England. In 1835 a paper called 
" Zion's Watchman" was established in the city of New- 
York, by an association of Methodist Abolitionists, and Mr. 
Sunderland became its editor. This paper soon gained an 
extensive circulation among the Methodists of the North ; 
but as it advocated the immediate and unconditional eman- 
cipation of all the slaves, especially those held by members of 
the Church, or the expulsion of those slaveholders from the 
Church who refused to emancipate ; and the enactment of 
rules absolutely forbidding the holding of slaves by mem- 
bers of the same ; it was feared by the more conservative 
portion of the ministers and members of the Church, and 
who were thought to be less decidedly hostile to slavery 
than those called Abolitionists, that the measures of the 
latter tended to anarchy and to the disruption of the 
Church, if not the disunion of the States. But notwith- 
standing the cautions and fears of the conservatives, the 
Abolitionists continued to gain strength and their influence 
to be more and more felt in different sections of the North ; 
so much so, that Quarterly Conferences, Annual Confer- 






66 WESLEYAN METHODIST CHURCH. 

ences, and General Conferences were constantly appealed 
to in behalf of immediate emancipation, by memorials, pe- 
titions, remonstrances, protests, &c. &c. These memorials 
not being always received and acted upon according to the 
expectations, or at least the desires of those who presented 
them, suspicions were entertained that the leading men of 
the Church, including the Bishops, were hostile to freedom, 
and were the friends of the slave power. These suspicions, 
once formed, soon found vent, and the charge of pro- 
slavery was soon joined by that of tyranny and oppression, 
and Bishops, Presiding Elders, and Preachers in Charge 
were severely taken to task in the columns of "■ Zion's 
Watchman." This state of things induced many to look 
upon the latter, with its editor and supporters, as a public 
nuisance. Ecclesiastical prosecutions were instituted against 
Mr. Sunderland, as were also civil prosecutions for libel, 
(by persons not connected with the Church ;) but in the 
former cases the Conference of which he was a member, 
being composed principally of Abolitionists, acquitted him, 
and in the latter cases the charges were not sustained. 
Yarious attempts were made from time to time to quell the 
existing storm, but all attempts proved seemingly abortive. 
At length some of the leading Abolition ministers changed 
their mode of attack. Fault was found with the existing 
ecclesiastical polity of the Church, and secession was re- 
commended as the only mode of redress. About the year 
1840 secessions became numerous, and not only individuals 
but entire societies and even circuits withdrew from the 
bosom of the Church, and in many portions of New-Eng- 
land and New- York formed themselves into independent 
bodies. About the same time also large numbers seceded 
from the connection of the Protestant Methodist Church, 
and from the Presbyterian, Congregational, and Baptist 



WESLEYAN METHODIST CHURCH. 6*7 

Churches, for reasons similar to those which induced seces- 
sions from the M. E. Church; some of whom united with 
the Methodist seceders, and the others formed independent 
churches of their own. 

In 1843 a call was issued for a Convention of Aboli- 
tionist seceders favorable to the organization of a Methodist 
Church that should be free from slavery, rumselling, and 
episcopacy. This Convention met in the city of Utica, 
N. Y., on the 31st day of May, 1843, and after some days' 
deliberation they succeeded in organizing the " Wesleyan 
Methodist Church" in the United States; the principal 
part of the delegates in attendance being at that time or 
formerly members or preachers of the Methodist Episcopal, 
Reformed Methodist, Protestant Methodist, and Indepen- 
dent Methodist Churches. At the organization of the 
Church they adopted a Discipline and plan of Church 
Government, and divided the connection into six Annual 
Conferences, having about three hundred ministers and 
preachers, (mostly local,) and a reported membership of 
about six thousand. 

Since the period of the organization of the Church, a 
number of talented and useful ministers from the M. E. 
Church have joined them, on account of their opposition to 
slavery ; but since the tide of secession has stopped, there 
has not been that increase from year to year to their num- 
bers which they enjoyed previously. They have, however, 
been gradually gaining in strength, notwithstanding the de- 
fection of some of their ministers, and the decease of others 
most prominent in the work of reform. The Wesley ans 
have many flourishing societies in the States of New-Eng- 
land and New- York, and also in the Western States of the 
Union. 



68 WESLEYAN METHODIST CHURCH. 

DOCTRINES. 

The Articles of Faith of the Wesley an Church are in 
substance similar to those of the Methodist Episcopal 
Church. We are not aware that there exists between 
these two bodies any difference of views in relation to points 
of divinity. Indeed the theological standards of one are 
those of the other, and the doctrines of Arminianism, so 
fully set forth by the ministers of the former, are with 
equal fidelity taught by the ministers of the latter. Her 
General Rules also are similar, with the exception that they 
are more stringent on the subject of slavery, but not any 
more so in regard to the sale and use of spirituous liquors. 

CHURCH GOVERNMENT. 

The Wesleyan Methodist Church discards episcopacy, 
and adopts a system which is partly presbyterian and 
partly independent. She makes provision for preserving 
the itinerant system, but finds it difficult, no doubt, in 
some cases so to adjust the machinery as to preserve it in 
all its original power and efficacy. She discards also the 
office of Presiding Elder, and has in lieu thereof Chairmen 
of Districts ; while in the place of Bishops she has Presi- 
dents of Conferences. Her ministers are appointed to their 
respective fields of labor by a Stationing Committee, the de- 
cisions of said Committee being subject to approval by the 
Conference. Societies and churches are permitted to nego- 
tiate beforehand with any minister for his services another 
year; but such engagements, if made, must receive the 
sanction of the Conference. Her General and Annual 
Conferences are composed of ministers and lay delegates, 
the local preachers having also a representation. Her love 
feasts and class meetings are held with " open doors," that 
is, all, whether members or otherwise, are invited to be 
present. The class leaders are elected by their respective 



CALVINISTIC METHODIST CHURCH. 69 

classes. In her manner of worship and peculiar means of 
grace, she resembles the Methodist Episcopal and Protes- 
tant Methodist Churches. 

LITERARY AND BENEVOLENT INSTITUTIONS. 

This Church has a Sunday-school Society. She has also 
done something for the cause of missions, much of her sup- 
port in the latter cause being given in aid of the fugitive 
slaves who have sought a refuge in Western Canada. 

She has not, as we are yet aware, any collegiate or 
academical institutions, but at an early period of her his- 
tory, through the indefatigable energy and perseverance of 
the late Orange Scott, she provided herself with a book 
concern in the city of New- York, which possesses a capital 
of some $20,000 or $30,000, and from which her official 
organ, the " True Wesleyan," is issued weekly, with 
other periodical and theological works. 

STATISTICS. 

One General Conference, 15 Annual Conferences, 400 
ministers, and about 40,000 members. 
(Statistics uncertain.) 



ARTICLE IX. 
CALVINISTIC METHODIST CHURCH. 

HISTORY. 

The Calvinistic Methodists owe their origin as a distinct 
body to the labors of the late Rev. George Whitefield, the 
friend and fellow-laborer of the Rev. Messrs. John and 
C harles Wesley. 

As before stated, in Art. III., the year 1729 will long be 
4* 



70 CALVINISTIC METHODIST CHURCH. 

memorable for the appearance of that wonderful system of 
doctrine and practice denominated Methodism. In the year 
1735 the Messrs. Wesley were joined in their efforts to pro- 
duce a religious reformation by the Rev. George Whitefield, 
then a young man in the. nineteenth year of his age, who 
labored for some time in connection with the Wesleys ; but, 
disagreeing with them on points of doctrine, a formal sepa- 
ration took place between them in the year 1741, and thus 
two classes or branches of the Methodist Society were 
formed in England and Wales. In the latter country the 
revival of religion called Methodism commenced about the 
year 1735, through the direct instrumentality of Howel 
Harris, Esq., of Trevecca, Wales, who had been a student 
in Oxford University, and who, on being converted to God, 
returned home and became an active laborer and successful 
preacher of the gospel. He was soon joined by the Rev. 
Thomas Clarke, a clergyman of the Church of England, 
and through the labors of these men Methodism in its Cal- 
vinistic form was established in many parts of the Princi- 
pality of Wales ; and in 1790, at an association or conven- 
tion held in Bala, rules and regulations for the government 
of the body of united societies were adopted ; since which 
time the Calvinistic Methodists have maintained a separate 
existence in Wales, and in some parts of England. 

Calvinistic Methodism was introduced to America by a 
company of Welsh immigrants who settled in Ebensburg, 
Pa., and organized the first society in the United States in 
the year 1796. In the meantime, large settlements of the 
Welsh were being made in different parts of the United 
States, particularly in Oneida county, in the State of New- 
York. In the year 1826 a Calvinistic Methodist society 
was duly organized in the town of Steuben, in the above 
county, and a Welsh meeting-house was erected in the ad- 



CALVINISTIC METHODIST CHURCH 71 

joining town of Remsen; and since that period societies have 
been organized and churches have been erected or pur- 
chased in New-York, Utica, Rome, Pittsburg, Pottsville, 
and in other cities and towns of the United States. The 
first Calvinistic Methodist minister in the United States 
was the Rev. Benjamin Davies, from Wales, who was sol- 
emnly ordained at Remsen, N". Y., in the year 1826. The 
first General Association of Calvinistic Methodists was 
held in Remsen on the 10th of May, 1828 ; and for a few 
years past the Calvinistic Methodists have been slowly in- 
creasing, especially in the State of Wisconsin, where many 
Welsh immigrants are annually settling and forming them- 
selves into societies. 

DOCTRINES. 

The doctrines of this Church are, as the name imports, 
Calvinistic in the strict use of that word, there being but 
little unity of sentiment on such points between them and 
their Methodist brethren of the Arminian school. It is of 
course not necessary to insert their articles of faith, as the 
term Calvinism in its proper sense is generally well under- 
stood. 

CHURCH GOVERNMENT. 

The Calvinistic Methodists do not all have the same form 
of church government, a portion of them adopting the in- 
dependent or congregational form ; while the Whitefield 
Methodists, so called, are presby terian or nearly so in their 
form of government. They hold weekly, monthly, six- 
weekly, and quarterly meetings, and annual C onferences or 
Associations. The thirty-fourth article of their Discipline 
requires that all trials and difficulties be settled if possible 
in the society where they occur. If this cannot be done, 
they are required to be brought before the monthly meet- 
ing; of the county, and if the} 7 " cannot be settled there, they 



72 PRESBYTERIAN CHURCH (OLD SCHOOL). 

are to be brought before the quarterly meeting, whose de- 
cision shall be final. 

FORM OF WORSHIP AND USAGES. 

Their form of worship is similar to that of the Arminian 
Methodists. They hold weekly class meetings, and seem 
to enjoy what may be properly called the power of religion, 
if we may be allowed to judge from their feelings as evinced 
in Divine worship. As the Calvinistic Methodists in the 
United States are generally Welshmen or their descendants, 
the most of their religious services are celebrated in that 
language. 

STATISTICS. 

This denomination has four Annual Conferences in the 
United States, viz., the New- York, Pennsylvania, Ohio, 
and Wisconsin. They publish one monthly periodical in 
New- York. They have about fifty ministers and four thou- 
sand members. 



ARTICLE X. 
PRESBYTERIAN CHURCH (OLD SCHOOL). 

HISTORY. 

The doctrines and discipline of the Presbyterian Church 
are said to have been introduced into America by Presby- 
terian emigrants from Scotland and Ireland, about the 
year 1*706; at which period the first Presbytery was formed 
in Philadelphia, by the Rev. Mr. McKemie, the father of 
American Presbyterianism, and six other ordained min- 
isters. Four of the above ministers were Irishmen, two 
were Scotchmen, and the seventh was a native-born Amer- 
ican. The churches represented in the above Presbytery 



PRESBYTERIAN CHURCH (OLD SCHOOL). 73 

were some of them Presbyterian and others Congrega- 
tionalism As late as 1710 there were but ten or twelve 
congregations connected with this Church on the Western 
Continent; but shortly after the last named period, the 
number began to increase by emigrations from Scotland 
and Ireland ; so that in 1716 they were able to form the 
Synod of Philadelphia, having within its bounds four Pres- 
byteries subject to its jurisdiction. From the latter date 
to the year 1741, the number of ministers, members, and 
churches became much increased, notwithstanding there 
had in the meantime existed a difference of views, both 
as it relates to doctrine and discipline, — the Scottish emi- 
grants having brought over with them all their national 
characteristics of tenacity and rigidity, which inclined 
them to seek for the establishment of the more strict forms 
of the Kirk of Scotland ; while the Irish and New-England 
emigrants were disposed to be more liberal in doctrine and, 
as the Scotch supposed, more lax in discipline. These 
differences resulted in schism, and finally led to the forma- 
tion of a new Synod, (New- York,) in 1745. After being 
separated for fifteen years, the two Synods were reunited 
under the name of the Synod of New-York and Philadel- 
phia. For a period of ten years after the reunion there 
was annually held a Convention of delegates from all the 
Presbyterian, Congregational, and Consociated churches 
in North America. These Annual Conventions were dis- 
continued during the war of the Revolution, and were 
never after resumed. In 1788 the General Assembly of 
the Presbyterian Church in the United States was duly 
organized, and two years afterwards the Assembly invited 
the ministers of the Congregational churches to renew the 
Annual Convention in connection with the ministers of the 
Presbyterian Church. This invitation does not appear to 



74 PRESBYTERIAN CHURCH (OLD SCHOOL). 

have been accepted, although it afterwards led, in 1801, 
to the adoption of a Plan of Union between the two bodies ; 
by which it was provided, that if any church in the new 
settlements, being Congregational, should choose for a 
pastor a Presbyterian minister, the church nevertheless 
might conduct their business on Congregational principles ; 
and if any difficulty arose between the pastor and church, 
at the option of the parties the matter might be referred 
to either a Presbytery or council of Congregational min- 
isters. It was also provided, that if a Presbyterin church 
should settle a Congregational minister, the church might 
conduct its affairs on Presbyterian principles, with a similar 
proviso as in the former case if difficulties should arise be- 
tween pastor and people. It was further provided that 
where a congregation consisted partly of Presbyterians and 
partly of C ongregationalists, they might unite in one 
church, and appoint a standing committee for the trial of 
members, with the privilege of appeal either to the body of 
the church or to the Presbytery. This Plan of Union 
existed for more than thirty years, and was followed by 
the best of consequences to the Presbyterian Church, as 
nearly all the churches organized on the above basis at 
length became Presbyterian ; while, by uniting the strength 
of two distinct denominations, a much larger membership 
was secured to both Churches, and especially to the Pres- 
byterian Church. Yet this very increase of members sub- 
sequently became an occasion (in part at least) of the 
division of the body into two nearly equal parts. From 
the adoption of the Plan of Union down to the year 1838, 
the Presbyterian Church continued to enlarge its borders 
and increase its facilities for usefulness, while its peace was 
occasionally disturbed by questions relating to doctrine, 
morals, and church government. In 1810 a secession of 



PRESBYTERIAN CHURCH (OLD SCHOOL). 75 

several ministers took place in Kentucky, who united in 
forming the Cumberland Presbytery, which became the 
basis of the Cumberland Presbyterian Church. The 
reasons for this secession the reader may find by referring 
to Article XV". in this work. Among the questions on 
morals, which have agitated the Church at different times, 
is the one respecting American slavery. The Presbyterian 
Church, in the earlier period of its history in this country, 
bore decided testimony against slaveholding, and expressed 
their views in answer to a question in the Larger Catechism. 
Since 1816, so strong has been the influence of the slave- 
holding portion of the C hurch, that in all future editions of 
the Catechism the clause condemnatory of slaveholding 
and slavedealing has been omitted by order of the General 
Assembly. Another moral question which has kept the 
Presbyterian Church in an unsettled state, is the one re- 
lating to the lawfulness of the act of a widower marrying 
his deceased wife's sister, and vice versa. This question 
has been decided at different times in different ways, — 
sometimes in favor of, and at other times in opposition to 
the relation. It may still be considered as an unsettled 
question. The chief subjects of contention have been 
those relating to doctrine, order, and discipline. 

Ever since the organization of the first Presbyterian 
Church in America, two distinct elements had infused 
themselves into its constitution. These elements had their 
origin in the materials of which the Church was composed. 
On the one hand we find the strictly orthodox and tenacious 
Scotch Presbyterian, retaining all his national peculiarities 
of rigidity and adhesiveness, with his characteristic oppo- 
sition to all novelties or innovations, either in regard to 
doctrine, worship, or discipline, and his well established 
reputation for exclusiveness. On the other hand we find 



*76 PRESBYTERIAN CHURCH (OLD SCHOOL). 

the equally strict, yet more liberal English and New-Eng- 
land Presbyterian, partaking largely of the puritanic 
character, and less inclined to be confined to old habits 
and views, whether correct or otherwise ; and who, while 
he admired the " old paths," had little or no objection 
to walk in what some might denominate a new one, pro- 
vided it was equally as good, and equally as safe. These 
two elements had always been distinguishable from each 
other, whether found in the same Church, Presbytery, 
Synod, or Assembly, by their advocacy of, or resistance 
to certain measures relating to the doctrines and discipline 
of the Church. For a period of ten years or more 
prior to the disruption of the Church, these elements fre- 
quently came into unseemly collision with each other, and 
as frequently threatened the explosion of the different 
bodies affected by them. In 1830 the Rev. Albert Barnes, 
the living embodiment of the more liberal or puritan ele- 
ment, received and accepted a call to the pastorate of the 
First Presbyterian church in the city of Philadelphia. Mr. 
Barnes had long been known as an earnest promoter of 
revivals of religion, and as the advocate of certain doc- 
trines which the Scotch, or strict constructionist party, did 
not consider orthodox, or in accordance with the doctrines 
taught in the Confession of Faith. While the Presbytery 
of Philadelphia had the call of Mr. Barnes by the First 
church under consideration, prior to its being sanctioned, 
objections were raised by a portion of the Presbytery to 
some of Mr. Barnes's peculiar sentiments, and a show of 
opposition made to his settlement as the pastor of the 
church. The majority, however, admitted him as a 
member of the Presbytery, while the minority protested 
and appealed to the Synod. The latter body referred the 
matter back again to the Presbytery for reconsideration. 



PRESBYTERIAN CHURCH (OLD SCHOOL). 77 

The Presbytery at its next session condemned some of 
Mr. Barnes's sentiments, and the whole matter was laid be- 
fore the General Assembly of the year 1832, which body, 
for the purpose of accommodating Mr. Barnes and his 
friends, constituted a new Presbytery, under the name of 
the Second Presbytery of Philadelphia. The Synod of 
Philadelphia protested against this act of the General 
Assembly, and refused to enroll the names of the ministers 
of the Second Presbytery as members of the Synod. The 
succeeding General Assembly of 1833 reversed these doings 
of the Synod ; and after several abortive attempts at a 
settlement of difficulties, a formal complaint was preferred 
against Mr. Barnes for heresy. Said complaint obtained a 
hearing before the Second Presbytery, of which Mr. Barnes 
was a member. He was of course acquitted ; but an appeal 
"was taken by the complainants from the decision of the 
Presbytery to the Synod, and in 1835 the latter body re- 
versed the decision of the Presbytery in acquitting Mr. 
Barnes, suspended the latter from the ministry, and dis- 
solved the Presbytery which had acquitted him. From these 
decisions of the Synod an appeal was taken to the General 
Assembly of 1836. This body restored Mr. Barnes to his 
former standing, and re-formed the Second Presbytery, 
which had been dissolved by the Synod. The above state 
of things could not long continue without producing a dis- 
ruption. What with complaints, decisions, protests, ap- 
peals, reversals, suspensions, restorations, &c. <fcc, a crisis 
was evidently at hand, and the notes of preparation for the 
Assembly of 1837, which were heard in every part of the 
Church, gave fearful evidence of an approaching conflict. 
Immediately before the session of the General Assembly 
of 1837, the opposers of Mr. Barnes and his doctrines 
held a Convention in Philadelphia, wherein they prepared 



IS PRESBYTERIAN CHURCH (OLD SCHOOL). 

a statement of their grievances, and drew up a memorial, 
with a method of reform. In the memorial they protested 
against sixteen errors of doctrine, ten departures from 
Presbyterian order, and five declensions in discipline ; and 
as a means of reform they proposed the severance from the 
Presbyterian Church of all local churches, Presbyteries, 
and Synods which were not organized on strictly Presby- 
terian principles, and the separation also from the Presby- 
terian Church of such Presbyteries and Synods as were 
known to be composed chiefly of unsound or disorderly 
members. On the meeting of the Assembly, it was found 
that the Old School party, as the opposers of Mr. Barnes 
were called, had a small majority in the body, and finding 
themselves possessed of sufficient numeral strength, they 
proceeded, among other things, to abrogate the Plan of 
Union which had been formed between the Presbyterian 
and Congregational Churches, and to declare that the 
Synods of Utica, Geneva, Genesee, and Western Reserve, 
containing about five hundred ministers and about sixty 
thousand members, where the supposed heretical opinions 
prevailed most, were nQt constituent parts of the Presby- 
terian Church. After the close of the session, and during 
the year prior to the next session of 1838, the time was 
busily occupied in preparing for a renewal of hostilities. 
At length the General Assembly of 1838 met. The com- 
missioners from the different bodies appeared, and among 
the rest the commissioners of the four exscinded Synods. 
The Moderator of the Assembly refused to recognize a 
motion that these members be received; whereupon the 
rejected commissioners, with those who advocated their 
claims to a seat in the Assembly, united in disclaiming the 
authority of said Moderator to refuse to recognize the 
above motion, and subsequently elected a new Moderator 



PRESBYTERIAN CHURCH (OLD SCHOOL). 79 

and Clerk, and organized themselves into what they claimed 
to be the Constitutional Assembly of the Presbyterian 
Church. While the latter body was transacting their busi- 
ness in the First church, (Mr. Barnes's,) the old body 
remained in their seats and transacted their business also 
as the General Assembly of the Church. Among the 
important acts of the Assembly at each session is the elec- 
tion of Trustees to represent said Assembly as a corporate 
body. The two Assemblies accordingly elected two sets 
of Trustees to fill vacancies, who subsequently claimed seats 
in the Board ; but a majority of the sitting members of the 
Board decided in favor of those elected by the Old School 
Assembly. As there was considerable church property 
held by the Trustees for the Assembly, it became a matter 
of importance to know to which Assembly the property 
belonged. The discarded Trustees accordingly commenced 
a civil suit in the courts of Pennsylvania, and their claim 
to the property or trusteeship was allowed by the decision 
of the Judge. The case, however, was appealed, and the 
Superior Court granted a new trial. But as the Chief 
Justice had advanced legal opinions adverse to the claims 
of the New School party, the suit was very properly dis- 
continued. Since the above period both Assemblies have 
met statedly, and transacted their business, each as the 
representatives of the Presbyterian Church in the United 
States. All that need be added is, that since the above 
separation greater amity and peace have prevailed, not 
only among the ministers and members of each branch, but 
between the ministers and members of both branches in 
their intercourse with each other. 

DOCTRINES. 

In doctrine, the Presbyterian Church in the United 
States, like its sister Presbyterian Churches in Europe, is 



80 PRESBYTERIAN CHURCH (OLD SCHOOL). 

strictly Calvinistic. She adopts, as her subordinate stand- 
ards of faith, morals, and discipline, the Presbyterian 
Confession of Faith, with th© Larger and Shorter Cate- 
chisms. A brief summary of her faith is all that can be 
given in this work. Like all other evangelical Churches, 
the Presbyterians believe in the Being and Perfections of 
God ; in the doctrine of a Trinity of Persons in the God- 
head ; in the divine mission and atonement of Jesus Christ ; 
in the necessity of regeneration, and in the eternity of 
future rewards and punishments. On all these fundamen- 
tal points they maintain a harmony of views with other 
gospel Churches, while on some other points there is a 
wide difference of sentiment between the Presbyterian 
Church and those Churches denominated Arminian. We 
will mention the chief points of difference. 

1. The Presbyterians believe that God from all eternity 
ordained whatsoever comes to pass. 

2. That some men, and angels, are predestinated to 
everlasting life, and others foreordained to everlasting 
death. 

3. That the, number of the elect and reprobate is so 
certain and definite, that it can neither be increased nor 
diminished. 

4. That those predestinated to eternal life, are thus 
chosen in Christ without any foresight of faith and good 
works, or perseverance in either of them, or any other 
thing in the creature, as conditions or causes moving God 
thereto. 

5. That none others are redeemed by Christ, effectually 
called, justified, adopted, sanctified, and saved, but the 
elect only. 

6. That the rest of mankind God was pleased to pass by, 
and to ordain them to dishonor and wrath for their sin. 



PRESBYTERIAN CHURCH (OLD SCHOOL). 81 

1. That to all for whom Christ died, he will effectually 
communicate redemption. 

8. That elect infants, dying in infancy, are saved. 

9. That those who are redeemed and sanctified can 
neither totally nor finally fall away, but shall certainly 
persevere unto the end, and be eternally saved. 

10. They believe that the decrees of God do not con- 
flict with the doctrines of man's free moral agency, and his 
personal responsibility. 

Those who wish to gain more information in regard to 
the denominational views of this body of Christians can 
refer to their Confession of Faith and Larger Catechism, 
as also to Calvin's Institutes and Buck's Theological Dic- 
tionary. 

FORM OF WORSHIP. 

The Presbyterian Church has no liturgy, or prescribed 
form of worship for any occasion, the precise form being 
left to the sound judgment of her ministers and members. 
Her usual forms of worship are simple and unostentatious, 
consisting merely of extemporary prayer, singing, read- 
ing the Scriptures, and preaching the Word. In some 
congregations the members stand in singing, and sit dur- 
ing prayer, but in most churches the order is reversed, by 
sitting during the exercise of singing, and standing during 
prayer. The minister invariably stands, while offering 
public prayer from the pulpit. It is the general practice 
in most of the churches, to celebrate the Lord's Supper 
monthly, the communicants occupying, while receiving the 
sacrament, the body pews of the church. In addition to 
the public services for preaching and hearing the Word, 
there are conference meetings once or twice a week, for 
social prayer and religious conversation. It is not the 
general custom for females to take an active part in these 
social meetings. 



82 PRESBYTERIAN CHURCH (OLD SCHOOL). 

CHURCH GOVERNMENT. 

The government of this Church is, as its name imports, 
presbyterian. The term presbyterian is derived from the 
Greek word presbuteros, which signifies an " elder." All 
the ordained ministers of this Church are Elders, or pres- 
byters, and it is claimed by them in opposition to the advo- 
cates of an episcopacy, that Jesus Christ instituted but one 
order in the ministry, and that all ordained ministers, as 
such, are equal in dignity and ministerial power. They 
claim that the term bishop signifies simply the office of an 
elder, in overseeing the flock of Christ, and they hesitate 
not to apply this title to every pastor of a local church. 
Besides the pastor, or teaching elder, they have what are 
called "Ruling Elders," who, although not ordained to 
preach, are set apart in a solemn manner as rulers of the 
flock and as assistants of the minister in maintaining an 
oversight thereof. These, with the pastor, compose the 
Session, which is the lowest tribunal in the Church. The 
Session has power to receive, try, acquit, censure, sus- 
pend, or excommunicate members, and an appeal lies 
from this primary court to the Presbytery, which is the 
next highest body possessing jurisdiction. The Presby- 
tery is composed of all the ministers in a certain district or 
territory, of whom there must be at least three, and a rul- 
ing elder from each congregation or church. This body 
has appellate jurisdiction over all the churches within its 
bounds. It examines and licenses candidates for the min- 
istry. It ordains, installs, removes, and suspends or ex- 
cludes ministers. It examines all the records of each 
Church Session, and approves or disapproves of the same. 
It visits churches for the removal of evils, and appoints 
delegates or commissioners to the General Assembly. The 
body next above the Presbytery is the Synod, and is com- 



PRESBYTERIAN CHURCH (OLD SCHOOL). 83 

posed of all the pastors "within a certain district, and a rul- 
ing elder from each pastorate, or parish. It must embrace 
at least three Presbyteries within its bounds. It sustains a 
similar relation to the Presbyteries, that the latter do to 
the Church Session. It has power to examine the records 
of each Presbytery, to form new Presbyteries, to receive 
appeals from the judgment of Presbyteries, and to see that 
the latter bodies do not violate the Constitution of the 
Church. The next highest and supreme body is the Gen- 
eral Assembly. This body is composed of one minister 
and one ruling elder from each Presbytery consisting of 
not more than twenty-four ministers, and two such minis - 
ters and ruling elders from each one composed of more 
than twenty-four ministers, and so on in proportion for 
eveiy additional twenty-four ministers. The General As- 
sembly takes cognizance of all appeals, references, and com- 
plaints, properly brought before it by individuals, or the 
inferior bodies. It decides finally on all matters of doc- 
trine and discipline ; holds correspondence with other 
Churches, or ecclesiastical bodies ; and, in a word, directs 
all matters of a general and denominational character. It 
meets annually, elects its own Moderator and Clerks ; also 
its Trustees ; appoints the time and place of the meeting of 
the next General Assembly ; and on its final adjournment 
is dissolved. While the power of the General Assembly 
is supreme, it is not absolute, but limited by constitutional 
restrictions, and among these is one of an important char- 
acter. Before any change can be made in the Constitu- 
tion of the Church, by the General Assembly, it is neces- 
sary to obtain the sanction of a majority of the Presbyte- 
ries, in order for said change to take effect. 

In addition to the minister and ruling elders in each 
church, there are usually a number of deacons appointed 



84 PRESBYTERIAN CHURCH (OLD SCHOOL). 

whose duty it is to take charge of the temporalities of the 
church, and especially to relieve the wants of the destitute. 

BENEVOLENT AND LITERARY INSTITUTIONS. 

The Presbyterian Church in the United States has, from 
the period of its organization, been the steady patron of 
sound learning, and the unwearied promoter of the educa- 
tional interests of the nation. There are no less than 
eighteen Colleges in the Union chiefly under their patron- 
age, with some six Theological Seminaries, and a large 
number of prosperous and flourishing academies. 

They have a Board of Education, by which no less than 
fifteen hundred young men have been assisted in acquiring 
knowledge sufficient to qualify them for the work of the 
ministry. Nearly one half of the home missionaries, and 
a much greater proportion of the foreign missionaries, with 
hundreds of the settled ministers of the Presbyterian 
Church in the United States, have been introduced to the 
field of ministerial labor by the Board of Education, which, 
in addition to the work of preparing young men for the 
ministry, has issued from the press over one hundred and 
fifty different works on theology and other kindred subjects. 

The great and crowning glory of the Presbyterian 
Church is its missions, foreign and domestic. No less 
than three hundred home missionaries are continually em- 
ployed by this branch of the Church, to preach the gospel 
in sparse and destitute settlements, and to feeble- churches, 
which are unable to give a minister an adequate support, 
while many of the ministers of this Church are supported 
as missionaries among the heathen nations of the earth, 
and the success of the latter may be in some degree 
inferred from the fact that in India alone, are found a 
Synod and three Presbyteries connected with this Church. 



PRESBYTERIAN CHURCH (NEW SCHOOL). 85 

PERIODICALS AND STATISTICS. 

Among the periodicals, edited by Presbyterian writers, 
and supported almost exclusively by members of this 
Church, may be named the Biblical Repertory and The- 
ological Review, issued quarterly, with fourteen weekly 
papers, published in different cities of the United States. 

The number of ministers, &c, in this Church, according 
to the latest reports which we have seen, is as follows : — 

Ministers, 1,860; churches, 2,512; communicants, 
192,000. 



ARTICLE X. 
PRESBYTERIAN CHURCH (NEW SCHOOL). 

HISTORY. 

As the history of this branch of the Church, up to the 
year 1838, is incorporated with that of the one treated of 
in the preceding Article, it will be unnecessary in the pres- 
ent Article to go over the same ground, and we will simply 
refer the reader to the Article alluded to for the early his- 
tory of the denomination now under consideration. It will 
be necessary, however, to review to some extent the ground 
already passed over, in order that the true position of both 
branches of the Presbyterian Church may be more clearly 
seen. 

It has been stated in the former Article, that two distinct 
elements were found in the Presbyterian Church in its 
united capacity, — the Scotch Presbyterian and the English 
and New-England Puritan elements. The development of 



86 PRESBYTERIAN CHURCH (NEW SCHOOL). 

these two elements was sometimes dignified with the titles, 
" Old Side " and " New Side," " Revivalists " and " Anti- 
revivalists," the latter term being applied to the " Old 
Side " party. Frequently also the terms " Scotch party " 
and " Puritan party " were employed as significant of one 
or the other of these elements. These different names 
were not entirely without meaning, nor were they always 
bestowed without reason ; for while, on the one hand, we 
perceive a tenacious and rigid adherence to old doctrines, 
measures, and forms, and a practical exemplification of the 
motto, " Let well enough alone," on the other hand we per- 
ceive the characteristic enterprise and vigor of the New- 
England Puritan races, and that zealous determination, 
to do with their might whatsoever their hands found 
to do. Thus also, while the "Old Side" adhered most 
strenuously to the most strict construction of the doctrines 
of Calvin, as incorporated in the Confession of Faith, the 
" New Side " were willing to admit of a more liberal in- 
terpretation of said doctrines. Hence, while the. Scotch 
party claimed that Christ died for the elect only, the Puri- 
tan party claimed that he made provision in his death for 
all men. While the Old Side maintained that sinners while 
unconverted are entirely unable to comply with the require- 
ments of God — to repent, believe, and obey the gospel, the 
New Side taught that God has endued every man with a 
natural ability to do right. The Old School party could 
not remain indifferent to these supposed innovations upon 
the fundamental doctrines of the Church ; and although 
they suffered the inculcation of these sentiments for years, 
with alarm mingled with a large share of Christian patience, 
yet their patience became well nigh exhausted as they per- 
ceived these new doctrines, and newer measures, as they 



PRESBYTERIAN CHURCH (NEW SCHOOL). 87 

were called, spreading themselves over the length and 
breadth of the land. 

The most active leaders of the New School party for a 
few years prior to the separation were the Rev. Albert 
Barnes, pastor of the First Presbyterian church in Phila- 
delphia, Rev. George Duffield, of Carlisle, Pa., and Rev. 
Dr. Beecher, of Cincinnati, Ohio. Charges of heresy were 
preferred against these highly-gifted and popular ministers, 
and although they were finally acquitted of the crime of 
being heretics, yet their persecution as such created much 
dissatisfaction on the part of the New School adherents, 
and served to increase the spirit of strife and contention be- 
tween the two great parties at variance. We have before 
stated in the preceding Article that, previously to the ses- 
sion of the General Assembly of 183*7, a Convention of the 
Old School party was held in Philadelphia, which prepared 
a Memorial to the Assembly, in which the New School 
party were charged with Sixteen Doctrinal Errors, Ten 
Departures from Presbyterian Order, and Five Declensions 
in Christian Discipline. As this Memorial contains most 
of the points in dispute between the parties, as also the 
substance of the charges preferred against the three minis- 
ters above named, it may be proper to spread the most im- 
portant parts of it before the reader, and especially those 
which relate to doctrine : — 

" We hereby set forth in order some of the doctrinal 
errors against which we bear testimony : 

" 1st. God would have been glad to prevent the ex- 
istence of sin in our world, but was not able, without 
destroying the moral agency of man ; or, for aught that 
appears in the Bible to the contrary, sin is incidental to any 
wise moral system. 

" 2d. Election to eternal life is founded on a foresight of 
faith and obedience. 



88 PRESBYTERIAN CHURCH (NEW SCHOOL). 

"3d. We have no more to do with the first sin of Adam, 
than with the sins of any other parent. 

" 4th. Infants come into the world as free from moral 
defilement as was Adam when he was created. 

" 5th. Infants sustain the same relation to the moral 
government of God in this world as brute animals ; and 
their sufferings and death are to be accounted for on the 
same principle as those of brutes, and not by any means to 
be considered as penal. 

" 6th. There is no other original sin than the fact, that 
all the posterity of Adam, though by nature innocent, or 
possessed of no moral character, will always begin to sin 
when they begin to exercise moral agency : original sin 
does not include a sinful bias of the human mind, and a 
just exposure to penal suffering. There is no evidence in 
Scripture that infants, in order to salvation, do need re- 
demption by the blood of Christ, and regeneration by the 
Holy Ghost. 

" 7th. The doctrine of imputation, whether of the guilt 
of Adam's sin, or of the righteousness of Christ, has no 
foundation in the Word of God, and is both unjust and 
absurd. 

" 8th. The sufferings and death of Christ were not 
truly vicarious and penal, but symbolical, governmental, 
and instructive only. 

" 9th. The impenitent sinner, by nature, and independent 
of the renewing influence or almighty energy of the Holy 
Spirit, is in full possession of all the ability necessary to a 
full compliance with all the commands of God. 

"10th. Christ never intercedes for any but those who 
are actually united to him by faith; or, Christ does not 
intercede for the elect until after their regeneration. 



PRESBYTERIAN CHURCH (NEW SCHOOL). 89 

"11th. Saving faith is a mere belief of the Word of 
God, and not a grace of the Holy Spirit. 

" 12 th. Regeneration is the act of the sinner himself, and 
it consists in a change of his governing purpose, which he 
himself must produce, and which is the result not of any 
direct influence of the Holy Spirit on the heart, but chiefly 
of a persuasive exhibition of the truth, analogous to the 
influence which one man exerts over the mind of another ; 
or regeneration is not an instantaneous act, but a progres- 
sive work. 

" 13 th. God has done all he can do for the salvation of 
all men, and man himself must do the rest. 

" 14th. God cannot exert such influence on the minds of 
men as shall make it certain that they will choose and act 
in a particular manner, without impairing their moral agency. 

"15th. The righteousness of Christ is not the sole 
ground of the sinner's acceptance with God ; and in no 
sense does the righteousness of Christ become ours. 

" 16th. The reason why some differ from others in re- 
gard to their reception of the gospel, is, that they make 
themselves to differ." 

Although these doctrinal errors, so called, were ascribed 
to the New School divines, the reader will not take it for 
granted that the latter avowed their belief in the same, 
according to the verbiage of the Memorial. It should be 
borne in mind that, like the counts of an indictment, the 
whole of the ground is sought to be covered in such a man- 
ner as that, if the prosecutor fails in sustaining one^count, 
he may rely on sustaining another ; but at the'same time it 
is certain that there existed good reasons for some of the 
allegations set forth in the Memorial, else they had" not 
been made, and especially would not so grave^and enlight- 
ened a body as the General Assembly of 1837_have enter- 



90 PRESBYTERIAN CHURCH (NEW SCHOOL). 

tained and virtually sustained the charges against their 
brethren. Indeed Mr. Barnes's published sermon on the 
" Way of Salvation " seems to inculcate some of the senti- 
ments protested against in the Memorial. But it is no part 
of our business to discuss the truth or falsity of these senti- 
ments, our object being simply to give a fair and impartial 
view of the differences said to exist between brethren of 
the same name, and each claiming the same standards as the 
rule of faith and practice. 

The Memorial above alluded to complains also of certain 
departures from the prescribed rules of the Church, in 
relation to the ordination of ministers, and on other points. 
One of these points is in relation to the needless ordination 
of evangelists having no pastoral relations. Another in re- 
lation to ordaining men for the ministry without the proper 
qualifications, and who deny fundamental principles of 
truth. Another in relation to disorderly meetings of mem- 
bers and ministers, by which contention and discord were 
excited among the churches. 

The memorialists also prayed for the severance of all 
churches, Presbyteries, and Synods which were not strictly 
organized on presbyterian principles ; also the separation 
from the Church of all such Presbyteries and Synods as 
were known to consist chiefly of unsound or disorderly 
members. 

The request of the memorialists was so far granted, that 
the General Assembly solemnly declared that the Synods 
of Utica, Geneva, Genesee, and Western Reserve, con- 
taining about five or six hundred ministers and sixty thou- 
sand communicants, were not constituent parts of the Pres- 
byterian Church. As these four exscinded Synods were 
principally composed of New School divines, it is plain to 
be seen what effect such virtual excommunication must in 



PRESBYTERIAN CHURCH (NEW SCHOOL). 91 

future have upon the comparative strength of parties in the 
General Assembly, as no representation could be had in the 
Assembly, of the Synods so excluded. Before the next 
session of the Assembly, the Presbyteries embraced within 
the bounds of the exscinded Synods elected as usual the 
proper number of delegates, who, at the meeting of the 
General Assembly of 1838, appeared with their commissions 
in their hands, and claimed seats as members of the body. 
A motion was made that they be recognized as members, 
but the Moderator refused to put the motion, on the ground 
of its unconstitutionality. Being thus refused admission as 
members, all that they could now do was either to return 
to their constituents, or organize a separate General As- 
sembly. The latter course was preferred, and having with- 
drawn in a body they proceeded to the First Presbyterian 
church, and organized what they claimed to be the Consti- 
tutional General Assembly of the Presbyterian Church in 
the United States of America ; and proceeded to the trans- 
action of business and the election of officers in the same 
' manner as though no separation had taken place. For a 
statement of the subsequent legal proceedings which were 
instituted for the purpose of testing the question of the 
ownership of Church property, the reader will please refer 
to the preceding Article. 

The year 1838 then, whether it gave rise to the Old 
School or New School Presbyterian Church in America, 
is the year in which originated a separate organization, and 
which witnessed the rather unusual spectacle of two dis- 
tinct bodies of Christian ministers and elders assembled in 
solemn gravity in separate apartments, each claiming the 
same name, and professing adherence to the same theologi- 
cal platform, and maintaining the same general principles 



92 PRESBYTERIAN CHURCH (NEW SCHOOL). 

of Church polity, and yet separate and divided, not only in 
body, but in affection and love. 

Since the above period, the sessions of the New School 
Presbyterian Church have been held triennially, instead of 
annually as formerly. We are happy to say that the acer- 
bity of feeling between the two bodies seems very much to 
have abated, and the motto now practically adopted by 
each Church is, " Live and let live." The Christian world 
has reason to hope that, whatever differences of sentiment 
may exist between Churches of the same name, there will 
be a practical exemplification of the power of Christian 
love. 

DOCTRINES, CHURCH GOVERNMENT, &c. 

It seems scarcely necessary to add that the New School 
Presbyterian Church continues to adopt the Presbyterian 
Confession of Faith as its acknowledged standard of theol- 
ogy, morals, and discipline ; but it should be borne in mind 
that this Church differs very much from the Old School 
branch in the interpretation of the articles of faith as 
found in the Confession. As we have given the points of 
difference to some extent as taken from the Memorial, all 
that seems necessary to be added is, that the New School 
Presbyterian Church is moderately Calvinistic in her the- 
ology, while in Church government, discipline, and usages, 
she remains as before the separation. 

LITERARY AND BENEVOLENT INSTITUTIONS. 

This Church has not as yet seen fit to erect or endow 
any college for the separate education of her youth, but 
prefers to patronize those already in operation. She has, 
however, four flourishing Theological Institutions for the 
education of her candidates for the ministry ; one at Auburn, 



ASSOCIATE PRESBYTERIAN CHURCH. 93 

N. Y., one at Cincinnati, Ohio, one in Tennessee, and an- 
other in connection with the Western Reserve College. 

Her annual contributions to the cause of missions are 
disbursed under the direction of the American Board of 
Commissioners for Foreign Missions. She sustains several 
well-conducted periodicals, and contributes her full share 
to the literature of the day. 

The number of ministers belonging to this Church is at 
present 1,551, and of communicants 155,000 ; which num- 
bers being added to those of the Old School Church, will 
give the entire strength of the Presbyterian Church in the 
United States in round numbers at — ministers, 3,350; 
members, 347,000. 



ARTICLE XII. 
ASSOCIATE PRESBYTERIAN CHURCH. 

HISTORY. 

The Associate Presbyterian Church in the United States 
is a branch of the Associate Presbyterian Church of Scot- 
land, and is composed principally of Scotchmen and their 
descendants, who, retaining their love for the worship and 
religion of their ancestors, have seen fit to maintain, as far 
as possible, the doctrines and usages of the old Scottish 
Kirk. This branch of the Church was organized in Amer- 
ica as early as the year 1754, by two ministers who were 
sent over by the Associate Synod of Scotland, at the ur- 
gent request of many emigrants from Scotland and the 
North of Ireland. These ministers having been authorized 
5* 



94 ASSOCIATE PRESBYTERIAN CHURCH. 

to form themselves into a Presbytery, on their arrival in 
America proceeded to form the Presbytery of Pennsylvania, 
subsequent to which they extended their labors to other 
Scotch settlements in New- York, Virginia, and North 
Carolina. This Church has numerous adherents in nearly 
all the States of the Union. It has suffered much from 
divisions and secessions, but has slowly and steadily in- 
creased in strength and influence to the present time. 

DOCTRINES. 

This Church is strictly Calvinistic in her doctrines. She 
adopts as her standard of theology the Westminster Con- 
fession of Faith, and the Larger and Shorter Catechisms. 
For a further view of their doctrines, see the above works. 

CHURCH GOVERNMENT. 

This Church, as its name implies, adopts the presbyte- 
rian form of ecclesiastical government, and regulates its 
internal affairs according to the practice and usage of the 
Presbyterian Churches in Scotland and America. 

FORM OF WORSHIP. 

This is similar with some exceptions to the worship of 
the other Presbyterian bodies. One exception is the rigid 
adherence of its ministers and members to the use of the 
old Psalms of David in Metre ; a sort of prosaic poetry, or 
more properly a transposition of the words of the Psalms 
in the authorized version of the Bible, so as to form a va- 
riety of metres, while the words themselves are as much as 
possible retained. As a denomination they are noted for 
their respectability and learning, and like their brethren on 
the other side of the Atlantic, they are strict observers of 
the sanctity of the Sabbath day. 



REFORMED PRESBYTERIAN CHURCH. 95 

STATISTICS. 

This Church has one Theological Seminary, in Canons- 
burg, Pa. ; one General Synod, 13 Presbyteries, 214 
churches, 120 ministers, and about 19,000 communicants. 



ARTICLE XIII. 

REFORMED PRESBYTERIAN CHURCH. (COVENANTERS.) 

HISTORY. 

This branch of the Presbyterian Church had its origin in 
the year 1560, at the time of the reformation from Popery. 
On the abolishment of the Papal power and religion in Scot- 
land, Presbyterianism was by law declared to be the estab- 
lished order of discipline and worship, this great change 
being effected principally through the labors of the cele- 
brated John Knox. The qualifying prefix Reformed, as 
connected with Presbyterian Church, does not refer to 
any reformation in regard to the latter, but to this body as 
a Presbyterian Church reformed from Popery, &c. The 
term Covenanter, as applied to this Church, is derived from 
one of the articles of her " Terms of Communion," in 
which is found a requisition which every candidate for 
church fellowship is obliged to assent to, before admission : 
" An acknowledgment that public, social covenanting upon 
proper occasions, is an ordinance of God, and that such 
moral deeds as respect the future, whether ecclesiastical 
or civil, are of continued obligation, as well upon those who 
are represented in the taking of them, as upon those who 
actually covenant, until the ends of them be effected." In 



96 REFORMED PRESBYTERIAN CHURCH. 

accordance with the above term of communion, not only 
are the members of this C hurch required to enter into the 
common covenant of Christianity, to renounce the devil and 
all his works, but to covenant with each other, under the 
solemnity of an oath, that in times of emergency either in 
Church or State they will defend the right and oppose the 
wrong ; and this covenant is of perpetual obligation until 
the end or object is secured. Hence when William, Prince 
of Orange, was called to the English and Scottish thrones 
in the year 1688, and religion was established in both king- 
doms by act of Parliament, although Presbyterianism was 
declared to be the established religion of Scotland, yet 
those members of the Scottish Church, who denied the 
right of the civil power to control the Church, would not 
yield to the royal supremacy in this matter. The ma- 
jority however of both ministers and people consented 
to the civico-ecclesiastical establishment, which left the true 
Covenanters in a small minority, and for a time without 
even a ministry. At length several ministers of the Estab- 
lishment seceded from the latter body, and organized them- 
selves into a Reformed Presbytery. 

The Covenanters have had an existence in America as a 
distinct denomination since the year 1774, at which time 
a Reformed Presbytery was duly organized by a minister 
of the Reformed Presbytery of Scotland, and two other 
ministers from the Reformed Presbytery of Ireland. This 
organization was kept up until after the close of the Revo- 
lutionary war, when many of the members and ministers 
of the Reformed Presbyterian and Associate Presbyterian 
Churches, being desirous of uniting the several branches of 
the Presbyterian Church in one great body, proceeded to 
organize in 1782 the Associate Reformed Presbyterian 
^hurch in the United States. While many entered into 



REFORMED PRESBYTERIAN CHURCH. 97 

the new organization, others of both the above Churches 
refused to sanction the union ; and although much weakened 
on account of the union formed, the Reformed Church 
continued to retain an independent existence, until rein- 
forced by emigrations from Europe, when an organization 
on a more general scale was completed in 1798 by the for- 
mation of the Reformed Presbytery of the United States of 
North America. In the year 1808 a Synod was formed, 
and in the year 1825 a General or representative Synod 
was organized ; since which time the Reformed Presbyterian 
Church has continued to add to her ministers and mem- 
bers from year to year. 

DOCTRINES. 

This Church is strictly Calvinistic in her theology. The 
Westminster Confession of Faith, and the Larger and Shorter 
Catechisms, are adopted as the subordinate standards of 
doctrine, from which she has never deviated. 

CHURCH GOVERNMENT. 

In her form of ecclesiastical government the Reformed 
Presbyterian Church is strictly presbyterian. Her internal 
affairs are managed by elders, or presbyters, lay and minis- 
terial, in a manner similar to those of other Presbyterian 
Churches. 

FORM OF WORSHIP, USAGES, &c. 

The peculiarities of this Church consist, 1st, in the prac- 
tice of covenanting ; 2d, in the exclusive use of the Scots 
version of the Psalms ; 3d, in exclusive communion, allow- 
ing none but members of their own organization to partake 
with them of the Lord's Supper ; 4th, in the belief that 
immoral and unchristian men are not eligible to civil office, 
and should not be promoted to such. Some of the min- 



98 ASSOCIATE REFORMED PRESBYTERIAN CHURCH. 

isters and members believe that the Constitution and gov- 
ernment of the United States, though favorable to liberty 
of conscience, are nevertheless infidel and unchristian, and 
that no true Christian can properly hold office under either. 
This is not, however, the sentiment of the majority of the 
Church. 

STATISTICS. 

On account of the peculiarity and exclusiveness of their 
views, and especially the practice of covenanting, this 
Church has not increased largely in the United States. 
They have about fifty churches, about the same number of 
ministers, and some five or six thousand members, found 
principally in the Scotch and Irish settlements of the coun- 
try. 



ARTICLE XIV. 

ASSOCIATE REFORMED PRESBYTERIAN CHURCH. 

HISTORY. 

The Associate Reformed Church in the United States 
was originally composed of seceding members from the 
Associate Presbyterian and the Reformed Presbyterian 
Churches in America. Hence the name Associate He- 
formed. In the year 1782, some of the ministers and 
members of the above Churches, believing it important 
that the Scottish Presbyterian Churches in America should 
be organized into one body, proposed to unite both the 
above branches together. Accordingly, at a meeting of 
the Associate Presbytery of Pennsylvania, a union was 



ASSOCIATE REFORMED PRESBYTERIAN CHURCH. 99 

consummated in part between the two bodies ; but it so 
happened, that a respectable minority in both Churches 
were unprepared for the measure, and refused to enter 
into the arrangement, and kept up after the union of the 
majorities their former separate organizations ; the result 
of which was, that instead of there being but two distinct 
organizations, the evil deprecated was in fact augmented 
by the addition of a third distinct body under the above 
name, which body has maintained a separate existence to 
the present time, and has been more successful in gaining 
adherents than either of the branches from which it sprung. 

DOCTRINES. 

This Church, like its sister Presbyterian Churches, is 
Calvinistic. The same standards of theology adopted by 
them, form the groundwork or platform of her doctrinal 
views. The Westminster Confession of Faith, and the 
Larger and Shorter Catechisms, are the acknowledged 
standards of the Church. 

CHURCH GOVERNMENT. 

The government of this Church is presbyterian, includ- 
ing the Session, Presbytery, and Synod, as in other Pres- 
byterian Churches. 

FORM OF WORSHIP AND USAGES. 

The main points of difference between this branch of 
the Church and the sister Scottish Churches in America 
appear to be, that the latter are more exclusive in their fel- 
lowship, and more sectarian in their views, being what 
may be called close communionists, and adhering rigidly to 
all the forms and practices of the Kirk of Scotland, in their 
manner of worship and the use of the Psalms of David in 
Metre, as set forth by the General Assembly of the Kirk ; 



100 CUMBERLAND PRESBYTERIAN CHURCH. 

while the Associate Reformed Presbyterians are more lib- 
eral in their views, and less rigid in their adherence to the 
old Scottish practices. Hence the worship of the latter 
body is more like that of the American Presbyterians, 
allowing as they do the use of Watts's and other ver- 
sions of psalms and hymns. As this denomination has no 
general conventional representative body, such as a Gen- 
eral Synod or Assembly, having the power of legislat- 
ing for the entire Church, there exists, as might be ex- 
pected, a variety of views in relation to minor prudential 
matters, and a slight difference of administration in differ- 
ent places, as also in their mode of worship. 

STATISTICS. 

This Church has three Synods : the Synod of New- 
York, the Synod of the West, and the Synod of the South. 
The New- York Synod has four Presbyteries, located in the 
Middle and Eastern States. The Synod of the West has 
two sub- Synods and fourteen Presbyteries. The Southern 
Synod has four Presbyteries. Under the supervision of 
these Synods are four Theological and Literary Institu- 
tions. The number of ministers belonging at the present 
time to this Church, is, according to the latest reports, 
219; churches, 332; members, 26,340. 



ARTICLE XV. 
CUMBERLAND PRESBYTERIAN CHURCH. 

HISTORY. 

This Church owes its origin as a distinct body to an 
extensive revival of religion which occurred in the State 
of Kentucky about the year 11 9*7, which revival was 



CUMBERLAND PRESBYTERIAN CHURCH. 10 1 

brought about through, the instrumentality of Presbyterian 
ministers. So great was the excitement among the peo- 
ple, that many persons came twenty, thirty, and even a 
hundred miles for purposes of religious instruction and 
edification ; and as there were no churches large enough to 
accommodate the people who assembled from time to time, 
resort was had to the woods, where the multitudes en- 
camped with their wagons and provision, and spent days 
and nights in the worship of God. This was the origin of 
camp meetings. While many of the ministers and mem- 
bers of the Presbyterian Church cheerfully gave all their 
time and talents to the promotion of the work of revival, 
others of the same Church saw fit not only to stand aloof 
from, but even to oppose, what they no doubt considered 
to be fanaticism and mere excitement. Notwithstanding 
their opposition, however, the work continued to spread 
through the greater part of Kentucky and Tennessee ; and 
as the increase of converts created a demand for more min- 
isters than could possibly be furnished, an attempt was 
made to call suitable persons to supply the deficiency. 
Difficulties however existed in regard to finding men of 
such educational attainments as the Constitution of the 
Presbyterian Church required all its candidates for the 
ministry to possess. The demand could only be met by 
selecting persons who in every other respect were fully 
qualified for the sacred office — persons who, although they 
had not the advantage of a collegiate education, were nev- 
ertheless well versed in the Holy Scriptures, had a good 
English education, and above all, were men of fervent 
piety, and gave good evidence of being called by God to 
the work of the ministry. In accordance with these views, 
three persons, answering the above description, were 
requested by the revival ministers to present themselves 



102 CUMBERLAND PRESBYTERIAN CHURCH. 

for ordination before the Transylvania Presbytery. They 
did so, but their application was opposed by the non- 
revival members of the Presbytery, and their ordination 
refused. In the year 1803, however, these candidates 
received ordination at the hands of the Cumberland Pres- 
bytery, a majority of which body voted for the same, 
while a minority opposed it, and sent in a remonstrance to 
the Kentucky Synod against the action of the majority. 
At the next meeting of the Synod the above ordinations 
were pronounced irregular, and the persons ordained were 
required to undergo the usual examination. To this re- 
quirement the revival ministers were opposed, asserting 
that the Cumberland Presbytery had original jurisdiction 
over its own members, with the right to examine and judge 
of the fitness of its own candidates, and to ordain them if 
it saw fit to do so. The persons ordained also refused to 
obey the mandate of the Synod, whereupon the latter body 
passed a resolution prohibiting said persons performing any 
of the functions of the sacred ministry. To this prohibi- 
tion but little respect was paid by the persons concerned, 
who continued to preach, and administer the ordinances as 
heretofore. An appeal however was taken from the de- 
cision of the Synod to the General Assembly, which body 
confirmed the decision of the Synod. At length, after many 
ineffectual attempts to obtain a redress of grievances, on 
the 4th of February, 1810, the above persons, with others, 
formed themselves into an independent body, with the 
name of the Cumberland Presbytery. By the year 1813, 
the Cumberland Presbyterians had so much increased as 
to warrant the formation of a Synod, at which time a Con- 
fession of Faith, Catechism, and form of Church govern- 
ment were adopted ; and since the period last referred to, 
the Cumberland Presbyterians have been in a highly pros- 
perous and flourishing condition. 



CUMBERLAND PRESBYTERIAN CHURCH. 103 

DOCTRINES. 

The Confession of Faith adopted by the Cumberland 
Presbyterians, is merely a modification of the Westminster 
Confession of Faith, excluding however the more Calvin- 
Istic features of the latter. Thus, while they teach the 
doctrine of general redemption, they deny the possibility 
of total and final apostasy, and also the possibility of 
attaining to a state of sanctification until the hour of death. 

CHURCH GOVERNMENT. 

This Church retains the Presbyterian form of Church 
government, excepting that part of it which relates to the 
ordination of ministers, &c. It is required of each can- 
didate for ordination, that he assent to the doctrines of 
the Confession of Faith of the Presbyterian Church, ex- 
cepting that of predestination as taught in the same, to 
which they are not required to subscribe. It is also 
required that candidates for ordination should be examined 
on grammar, geography, astronomy, natural and moral 
philosophy, church history, and theology. 

MANNER OF WORSHIP AND USAGES. 

These are similar to those of the Presbyterian Church. 

STATISTICS. 

The Cumberland Presbyterians have three Colleges 
under their supervision and patronage : Cumberland Col- 
lege, in Kentucky, Beverley College, in Ohio, and a College 
in Tennessee. They have two religious periodicals pub- 
lished weekly, — the " Banner of Peace," at Lebanon, Tenn., 
and the " Union Evangelist," at Pittsburg, Pa. 

They have a General Assembly, 15 Synods, 480 
churches, 350 ministers, and about 50,000 members. 



104 REFORMED DUTCH CHURCH. 

ARTICLE XVI. 
REFORMED PROTESTANT DUTCH CHURCH. 

HISTORY. 

The Reformed Dutch Church is the first presbyterian 
Church that was organized on the American continent. 
It claims to be a branch of the Dutch Reformed or national 
Church of Holland, having been at first composed of emi- 
grants from the latter country, who settled in what was 
then called the Province of New- Amsterdam, now New- 
York. The precise date of the first organization of this 
Church in New-Amsterdam is not certainly known, but 
is supposed to be as far back as the year 1619, at which 
time, and until the year 1664, New- Amsterdam was a 
Dutch province ; but in the latter year was invaded by 
an army from England, added to the British dominions, 
and placed under the direction of the Duke of York and 
Albany. The first minister of this Church in America was 
the Rev. Everardus Bogardus ; but at what time he immi- 
grated, how long he remained, when he returned to Hol- 
land, and when, where, or how he died, are facts involved 
in obscurity. 

After the subjugation of the province by the British 
arms, the Dutch Protestants were allowed the free exercise 
of their worship ; and as previously to this event, the greater 
part of the population, including the military and civil 
officers, were members of the Reformed Dutch Church, so 
after the conquest she continued for many years to be the 
most influential and popular Church in the colony ; so 



REFORMED DUTCH CHURCH. 105 

much so indeed, that clergymen of the English Establish- 
ment thought it not beneath their dignity to worship at her 
altars, and associate on the most intimate terms with her 
ministers. In the year 1693, however, under the admin- 
istration of Governor Fletcher, a zealous Episcopalian, a 
law passed the provincial House of Assembly, declaring 
the Church of England to be the established Church in the 
greater part of the colony, and requiring members of all 
other Churches, as dissenters, to support by payment of 
taxes the Episcopal clergy. This state of things continued 
until the declaration of independence by the colonies in 
the year 1776. Meanwhile the Reformed Dutch Church 
lost many of her members and ministers, who being allured 
by the glitter and show of an establishment, left her pale, 
and identified themselves with the former. It is natural 
to infer from this fact, that however much the Dutch Church 
might suffer in her external glory and strength from these 
defections, yet she lost thereby none of that true glory 
essential to the vital well-being of a Christian Church. For 
many years prior to the war of the Revolution, she suffered 
much in her strength and efficiency by the violent agitation 
of the question relating to her continued ecclesiastical de- 
pendence upon the mother Church in Holland, for the 
ordination of her ministers, &c, — one party asserting the 
propriety of such dependence, and an opposite party loudly 
demanding a deliverance from what they considered grievous 
bondage. So violent indeed was the excitement, that en- 
tire neighborhoods, hitherto peaceful, became the theatres 
of strife. Churches were torn into fragments, even families 
became divided, meeting - houses were locked up, the 
Sabbath was shamefully desecrated by religious riots, and 
ministers, while preaching God's Word, were assailed, in- 
sulted, and rttowise abused. This deplorable state of 



106 REFORMED DUTCH CHURCH. 

things could not but operate to the disadvantage of the 
Church. Many of the peace-loving members left her com- 
munion, and sought refuge in other Churches, where strife 
and animosity did not prevail. In addition to the difficul- 
ties above referred to, others arose from the fact that the 
English language being now the language of the colony, 
and the Dutch youth having paid but little attention to 
their vernacular tongue, a necessity arose for the use of 
the English language in the celebration of divine worship. 
While the younger members of the Church insisted on such 
use, the older ones as strenuously opposed any departure 
from the use of their favorite Dutch. This was emphati- 
cally a war between the young and old. At length the 
older ones yielded to the claims of the youth, while in the 
struggle for victory, many left the Church and went to 
other communions. Still another source of contention arose 
in the year 17 70, by the establishment of a college for the 
education of Dutch youth. The founding of Queen's Col- 
lege was violently opposed by those who desired still to 
remain dependent on Holland for learning, theology, and 
the ministry ; while by the other party its utility and im- 
portance were considered so great, that regardless of the 
feelings of the opposers, they succeeded in its establish- 
ment. 

From these and a variety of other causes the Reformed 
Dutch Church in America was shaken to its very foun- 
dations, and became well nigh extinct. At length, in the 
year 17 71, through the influence of the Rev. Dr. Living- 
ston, a Convention met in New- York, at which time and 
place all their difficulties were happily adjusted, and from 
that time forward, prosperity became an attendant of this 
branch of the Church of God ; so that at the present time 






REFORMED DUTCH CHURCH. 107 

she has a respectable standing among the Churches of the 
land. 

DOCTRINES. 

In doctrine, the Reformed Dutch Church is Calvinistic. 
She receives as her subordinate standards of divinity, the 
Confession of Faith and the Canons of the Council of Dort, 
together with the Heidelberg Catechism. From these 
standards it will be seen that she believes in predestination, 
particular redemption, and in the doctrine of necessary 
final perseverance, or the impossibility of finally and totally 
apostatizing from God. 

MANNER OF WORSHIP. 

The mode of worship in this C hurch differs in some re- 
spects from that of other presbyterian Churches. On en- 
tering the church or place of worship, it is customary for 
the members to kneel in silent prayer.* At the opening of 
the service, the minister reads the Ten Commandments, 
and after singing by the congregation, pronounces a solemn 
benediction upon them ; after which he proceeds with the 
service, as is usual in other Churches. Forms of prayer 
are only used in the celebration of the Lord's Supper, and 
in baptism. Each minister is required to lecture on a por- 
tion of the Heidelberg Catechism on the afternoon of each 
Sabbath. 

CHURCH GOVERNMENT. 

In regard to church government, this branch of the 
Church is strictly presbyterian. The lowest court, or 
church session, is called a Consistory, being composed of 
the minister and elders of each church. The next highest 
body is the Classis, corresponding with the Presbytery of 
other Presbyterian Churches. The next body is the Par- 
ticular Synod, and the last and highest, the General Synod. 

* This practice is generally getting into disuse. 



108 GERMAN REFORMED CHURCH. 

The ruling elders and deacons of the Church are chosen 
for a term of two years only. Appeals lie from the Con- 
sistory to the Classis, from the Classis to the Particular 
Synod, and from the latter to the General Synod. 

STATISTICS. 

This Church has under her patronage one College, called 
Rutgers College, one Theological Seminary, and several 
Academies. She has a Foreign and Domestic Missionary 
Society, a Sabbath-school Union, and an Education Society . 
The number of churches is 292 ; ministers, 293 ; and of 
members, about 33,500. 



ARTICLE XVII. 
GERMAN REFORMED CHURCH. 

HISTORY. 

This branch of the Christian Church in the United 
States, is, as its name imports, composed principally of 
Germans and their descendants. The founder of the 
parent branch in Germany was Zwingli or Zuinglius of 
Switzerland, the contemporary of Martin Luther, and like 
him a zealous promoter of the principles and doctrines of 
the Reformation. Indeed, Zuinglius was in some respects 
more of a reformer than Luther, for while the latter held 
to the real presence of Christ in the sacrament of the 
Eucharist, the former maintained the true Protestant, and 
only rational view of that subject, namely, that Christ is 
not really, but symbolically present in the elements of bread 



GERMAN REFORMED CHURCH. 109 

and wine. This difference of views between these two 
great and worthy men, prevented that union of heart and 
soul which would have existed under other circumstances ; 
and the war of words which was carried on between them, 
and their adherents on either side, might have been more 
profitably directed against some common foe to God and man, 
and been productive of happier results to the cause of 
reformation. 

At the time of the Reformation two classes of Protest- 
ants existed : those who believed in the corporeal or bodily 
presence of Christ in the Lord's Supper, who believed also 
in the propriety of using pictures and images in places of 
worship, and who were in favor of retaining a portion of 
the rites and ceremonies of the Roman Church. These 
were called Lutherans, because Luther strenuously clung 
to these doctrines and usages. Those who imbibed opposite 
views on all these controverted points were denominated 
German Reformed, Dutch Reformed, French Reformed, 
<fec, according to the particular nation or locality where 
they had an existence. 

The German Reformed Church was introduced into 
America by German immigrants in the year 1740. The 
first organization was made in Pennsylvania, and soon after 
a number of settlements and churches were formed in dif- 
ferent parts of the country, from New-York on the north, 
as far south as the Carolinas; and since the period of its 
first introduction to the western continent, it has been 
very gradually augmenting its numbers, and increasing its 
strength. Its growth would undoubtedly have been much 
more rapid, had not all its energies been exclusively, or at 
least principally directed to secure the spiritual welfare of 
the Germans who seek a home in America. 
6 



110 GERMAN REFORMED CHURCH. 

DOCTRINES. 

The doctrines of the German Reformed Church, so far 
as relates to the questions which divide the Calvinistic 
from the Arminian Churches, are said not to be fully set- 
tled. Hence, although the Heidelberg Catechism — their 
standard of theology — teaches the doctrine of predestina- 
tion, yet many of the ministers and most of the laity are 
supposed to repudiate and abhor any system of divinity 
which teaches the doctrine of unconditional election and 
reprobation. On other points, however, they are agreed, 
and coincide in opinion with all orthodox Churches. Very 
little stress is laid by this Church on any system of the- 
ology not expressly revealed in the Bible. The Bible they 
claim to be the only rule of faith, morals and discipline, 
and no subscription to the doctrines of the Heidelberg 
Catechism is required of its members, nor even of its can- 
didates for the ministry, — a verbal assent to the generally 
received doctrines of the Church being deemed satisfactory 
evidence of their soundness in matters of faith. In regard 
to baptism, they believe in common with peedobaptist 
churches, admitting infants as subjects, and sprinkling as 
valid. 

CHURCH GOVERNMENT. 

This Church is presbyterian in its ecclesiastical govern- 
ment. Each congregation, like those of the Dutch Re- 
formed Church, is governed by the Elders and Deacons, 
who form a Vestry, or Consistory, the pastor in most 
cas^s being the chairman of the same. Trustees of incor- 
porated churches are also considered members of the ves- 
try, and usually vote on all questions that come before that 
body. The next highest body is the Classis or Presby- 
tery, which meets once a year. It is composed of a minis- 
ter and elder from each church within its bounds, and to 



EVANGELICAL LUTHERAN CHURCH. Ill 

this body appeals are presented by individuals or churches. 
The next highest body is the Synod, composed of ministers 
and lay delegates from each Classis, the ratio of represen- 
tation being two delegates for any number of ministers in a 
Classis less than six, and four for any number over six and 
not more than twelve, <fcc. There is no higher body than 
the Synod, except when the latter bodies agree to call a 
General Assembly or Convention for particular purposes. 

STATISTICS. 

There are two German Reformed Synods in the United 
States, the Eastern and Western, both independent of, but 
corresponding with each other, at every annual meeting. 
Uuder the patronage of this Church there is a College, 
Theological Seminary, and Grammar School, all located in 
Mercersburg, Pa. The college is called Marshall College, 
in honor of the late Chief Justice Marshall, of the United 
States. It is said to be in a nourishing condition. The 
German Reformed Church nourishes as to numbers only 
where the German population is sufficiently numerous, and 
these are now found in nearly all the large cities and towns 
of the Union. The number of churches connected with 
the Synods is 261 ; the number of ministers is 275 ; and 
the number of members about 7 0,000. 



ARTICLE XVIII. 

EVANGELJCAL LUTHERAN CHURCH. 

HISTORY. 

The Lutheran Church in the United States derived its 
origin from the Lutheran Church of Germany, and the lat- 
ter receive d its appellation from the fact, that Martin Lu- 



112 EVANGELICAL LUTHERAN CHURCH. 

ther, the great Reformer, was the founder of it. Our 
space will not allow us to give a biographical sketch of this 
truly great man, or of the history of the reformation from 
Popery which was achieved chiefly through his instrumen- 
tality. The reader is referred for information on the above 
topics to D'Aubigne's History of the Reformation. Suffice 
it here to say, that the term Lutheran appears first to have 
been applied to the Reformers by the noted Doctor 
Eckius, during the progress of the disputation between 
himself and the chief of the Reformers, which took place 
in Leipsic in the year 1519. Although the name Lutheran 
was first given as a term of reproach, it was found to be so 
significant, that the Reformers, instead of disavowing it, 
gloried in the appellation, and employed it as a kind of 
watch-word and rallying term, in all subsequent contests 
with Popery. Luther himself protested against the use of 
the term, but his objections were overruled by general con- 
sent. 

The Lutheran Church appears to have been established 
in the United States as early as the year 1621, by emi- 
grants from Holland, who landed in New- Amsterdam, 
(New-York,) and began to worship God in their own 
private houses ; which worship they kept up for years in a 
somewhat secret manner, until the year 1664, when the 
Dutch evacuated the city and the British took possession of 
the same. Liberty was now granted the Lutherans to 
hold public worship, and in 1669 they obtained a pastor 
from Europe whose name was Jacob Fabricius. Their first 
meeting-house was built of logs, in the year 1671, in New- 
York. Meanwhile other settlements of Lutherans had 
been made in different parts of the New World, but it was 
not until after the settlement of Pennsylvania by William 
Penn and the English Quakers in 1682, that the flood of 



EVANGELICAL LUTHERAN CHURCH. 113 

German emigration commenced rolling westward. As free 
toleration was given by Penn to the exercise of religious 
worship, many thousands of the persecuted of other lands 
sought an asylum in Pennsylvania. In 1*710, three thou- 
sand Lutherans left Germany for England, and by the 
then reigning monarch, Queen Anne, were sent to New- 
York, while thousands of others found their way to the 
sister Quaker province. So great indeed was the influx of 
Germans to Pennsylvania, that the authorities of the latter 
became alarmed lest the province might finally fall into the 
hands of foreigners and aliens. As a precaution, all the 
immigrants were required to repair to Philadelphia and take 
the oath of allegiance to the British Crown. 

The year 1742 is memorable in the annals of American 
Lutheranism, by the arrival in Philadelphia of the Rev. 
Henry M. Muhlenberg. This justly celebrated divine was 
not only profoundly learned, but he had a zeal for God 
like that of the primitive apostles of Jesus Christ. Upon 
his arrival in America he went through the length and 
breadth of the land preaching the gospel ; and so success- 
ful was he in raising up churches of the Lutheran order, 
that he has justly been styled the Apostle of Lutheranism 
in America. 

From the above period until the present time, the Lu- 
theran Church in the United States has slowly yet steadily 
increased in numbers and strength by immigrations and con- 
versions, until at length she occupies a respectable position 
among the C hurches of the land. It was not until the 
year 1820 that a bond of union was formed between the 
scattered portions of the Lutherans. Prior to this time 
attempts had been made without success to establish a con- 
ventional union of all the churches, but in that year a Gen- 
eral Synod was formed which brought the parts together, 



114 EVANGELICAL LUTHERAN CHURCH. 

and produced the happiest results to the entire con- 
nection. 

DOCTRINES. 

Luther in the early period of his career as a reformer 
was undoubtedly a Calvinist ; but it is maintained that 
long before his death, he adopted the sentiments of Melanc- 
thon in reference to these controverted points, and preached 
the distinctive doctrines of Arminianism. Let this be as it 
may, his followers have been divided in sentiment among 
themselves in regard to these points of theology. The 
acknowledged creed of this Church is the Augsburg Con- 
fession of Faith. The creed contained in this Confession 
embraces all that is fundamental to Christianity, but is 
silent on the subject of the Divine decrees, and the extent 
of the atonement. It appears to have been a leading 
design with the framers of this Confession, to omit any 
reference to these controverted points ; hence there is suf- 
ficient room for a variety of opinion among those who 
assent to the doctrines of the Confession ; and, as might 
be expected, a small portion of the Lutheran Church is 
Calvinistic, a larger portion is Arminian, and a third por- 
tion occupy a sort of middle ground between the two 
extremes. Her clergy are mostly defenders of Arminian 
principles. 

The substance of the Augsburg Confession is : 1st. There 
is one God, Father, Son, and Holy Ghost. 2d. Christ has 
two natures, perfect God and perfect man. 3d. All men 
since the fall are born with depraved natures. 4th. The Son 
of God died as a sacrifice for original and actual sin. He 
sanctifies those that believe. 5th. Men are justified through 
faith in Christ. 6 th. This faith must produce good works. 
7th. God has instituted a ministry and sacraments in his 
Church. 8th. There will be ^a ? general judgment, and 
eternal rewards and punishments^ 



EVANGELICAL LUTHERAN CHURCH. 115 

CHURCH GOVERNMENT. 

In the different countries of Europe, where Lutheranism 
prevails, and especially in Sweden, the government of the 
Church is a moderate episcopacy, having not only deacons, 
priests, and bishops, but even archbishops. In the 
United States however the episcopal form of government 
is discarded, so far at least as the orders in the ministry are 
concerned, all her ministers being considered equal in rank 
and authority ; and in the administration of discipline she 
approximates to the Presbyterians, with a growing inclina- 
tion towards Congregationalism. Each local church has 
the power of receiving or excluding members. In the 
place of a Presbytery, the Lutherans have a Synod com- 
posed of ministers and lay delegates, where each church is 
represented. The Synod has the power of legislating for 
the churches within its bounds. In addition to local Syn- 
ods, they have a General Synod, which meets to preserve 
uniformity in doctrine and discipline. 

MODE OP WORSHIP. 

In her mode of worship the Lutheran Church approaches 
toward the mode adopted by the Episcopalians. She has 
a liturgy, or written forms of worship, but her ritual is not 
as varied and extensive as that found in the Book of Com- 
mon Prayer. It is also left discretionary with each minis- 
ter whether to use the liturgy or an extemporaneous form 
of service ; the latter being most generally adopted in 
country places. She observes a number of the feasts and 
fasts of the Roman Catholic and Episcopal Churches, 
such as Christmas, Good Friday, Easter, Ascension Day, 
and Whitsunday. She believes in, and practises infant 
baptism, and retains the rite of confirmation. She pays 
particular attention to the interest of the children of her 



116 EVANGELICAL ASSOCIATION. 

members, by affording them catechetical instruction. Each 
Synod is divided into districts, each of which contains from 
five to ten ministers, all of whom are required, every year, 
to hold several protracted meetings within the limits of 
their district. 

STATISTICS. 

The Lutherans have under their patronage one College 
and one Theological Institution in Pennsylvania ; a Literary 
and Theological Institution in Ohio, one in New- York, and 
another in South Carolina. They have also a flourishing 
Orphan School in Pennsylvania. They have a Missionary 
Society, an Education Society, and a Book Establishment. 

In the Lutheran Church are at the present time 20 
Synods, 1,600 churches, 663 ministers, and about 163,000 
members. 



ARTICLE XIX. 

EVANGELICAL ASSOCIATION. (ALBRIGHTS, OR GERMAN 

METHODISTS.) 

HISTORY. 

This body had its rise in Pennsylvania about the year 
1800. It owes its existence and the name by which it is 
most generally called to the labors of Jacob Albright, a 
German by birth ; who having been himself converted to 
the faith of a living Christianity, felt a deep solicitude for 
the spiritual welfare of his brother Germans. This solici- 
tude led him to travel from place to place, and exhort his 
countrymen to repent and flee the wrath to come. His 
labors were to some extent successful, and through his 
instrumentality numbers were converted to the Christian 



EVANGELICAL ASSOCIATION. 117 

faith. With some of these he organized a Christian soci- 
ety, and, in opposition to the rationalism of the religion 
generally prevailing among his countrymen in Germany 
and America, denominated the little band of believers — 
The Evangelical Association. As yet however this Asso- 
ciation was but a society, not having the constitutional 
elements of a fully organized Church. But in the year 
1803, they entered more fully into an ecclesiastical organ- 
ization, and elected Jacob Albright to be their Presiding 
Elder or chief minister, who was accordingly ordained to 
his office by the imposition of hands. Since the period of 
their organization they have been more or less successful 
in their efforts to save their German countrymen in Amer- 
ica from error and infidelity, and have raised up a number 
of societies or churches among them, principally in those 
parts of the country where the German population is the 
most numerous. 

DOCTRINES AND DISCIPLINE. 

The doctrines embraced by the Albrights are similar to 
those entertained by the Methodist churches of the land. 
Their Articles of Religion are similar to those of the Meth- 
odist Episcopal Church, as is also their ecclesiastical polity, 
with some exceptions. They have Presiding Elders, Elders, 
Preachers, and Local Preachers, Exhorters, Stewards, and 
Class Leaders. They have also Quarterly, Annual, and Gen- 
eral Conferences; Districts, Stations, Circuits, Societies, 
and Classes. Their General Conference meets once in 
four years, and is composed of one delegate for every four 
members of an Annual Conference. Their Local Preach- 
ers have also an annual District Conference, for the exam- 
ination of character, &c. 

They have about three hundred ministers, and ten thou- 
sand members. 

6* 



118 CONGREGATIONAL CHURCH. 

ARTICLE XX. 
CONGREGATIONAL CHURCH. 

HISTORY. 

The precise date of the origin of the Congregationalists 
as a denomination is not known. It is supposed that in 
England churches were formed on Congregational prin- 
ciples, as early as the reign of Queen Mary, but it was not 
until the year 1583 that a church was founded on the said 
principles whose existence can be traced with any degree 
of certainty. At the period last named Rev. Robert 
Brown, an English Puritan and a warm opposer of both 
Prelacy and Presbyterianism, established a Congregational 
church in London. This church however was soon broken 
up, and Brown and his followers fled to Holland, where 
the founder is said to have ended his days in apostasy and 
disgrace. Yet though the founder died, his doctrines and 
principles survived the wreck, so that in England, a few 
years later, a denomination of Christians called " Brown- 
ists " was said to exist to the number of twenty thousand. 
But it is not our purpose to dwell upon the Transatlantic his- 
tory of this branch of the Church, but must confine our 
remarks to the history of Congregationalism in America. 
Rev. John Robinson has the honor of being the father and 
founder of this body of Christians on the shores of the 
western wilderness. Mr. Robinson had been a Puritan 
divine in England, and on the passage of certain ecclesias- 
tical canons in 1604, by a Convention of Episcopal divines, 
in which it was required that all ministers with their flocks 
should conform to the liturgy of the Established Church 



CONGREGATIONAL CHURCH. 119 

of England on pain of imprisonment and banishment, Mr. 
Robinson and a portion of his congregation, after suffering 
imprisonment, sought refuge in Holland, and established 
themselves in the city of Leyden, where they formed a 
church which, by the addition of other refugees from Eng- 
land, soon numbered three hundred members. Among 
these were some who afterwards bore a conspicuous part in 
the settlement of New-England. In the year 1619 a pat- 
ent having been obtained from the English Government, a 
portion of Mr. Robinson's congregation sailed for America 
and landed at Plymouth Rock, in what was afterwards 
called the Province of Massachusetts. Mr. Robinson did 
not accompany this portion of his church, but remained in 
Holland to take charge of those left behind. The emi- 
grants to New-England placed themselves for the time 
being under the spiritual guidance of the lay elder Brew- 
ster, and soon after their arrival organized themselves into a 
Congregational church at Plymouth, the place of their first 
landing. Mr. Brewster, though not ordained, was their 
pastor and teacher, and performed all the functions of the 
ministry excepting the administration of the sacraments. 
In 1629 another church was organized in Salem, Mass., 
by emigrants from England, among whom were two or- 
dained clergymen of the Church of England, one of whom, 
Mr. Skelton, was chosen pastor, and the other, Mr. Higgi- 
son, was chosen teacher. The next year, 1630, gave rise 
to the formation of a church in Charlestown, Mass. In 
1632 a church was organized in Duxbury, Mass., by mem- 
bers of the Plymouth church. In 1635 Congregationalism 
was introduced into Connecticut, by settlers from Massa- 
chusetts ; and about the same time all the Congregational 
churches in New-England consented to a Plan of Union, 
by which the churches became more firmly united together 



120 CONGREGATIONAL CHURCH. 

and the congregational form of church government more 
strongly established. From this period onward to the 
lapse of nearly a century, the history of this Church in 
New-England is so closely connected with the political his- 
tory of the colonies, as to make it nearly impossible to 
speak of the one without speaking of the other ; and in this 
age of light and freedom it may seem astonishing to the 
reader that the "Puritan fathers," in their zeal for liberty 
of conscience and democracy in religion, should strangely 
forget the rights and liberties of the minority, who differed 
from them in religious sentiment. Yet so it was ; and the 
historian can only wonder and lament that it was so, while 
truth requires him to state that during the predominancy 
of colonial Congregationalism, Baptists were persecuted, 
imprisoned, and banished ; Quakers were tried, condemned, 
and hung ; the freeman's right of suffrage was granted 
only to members of the Congregational Church ; ministers 
were supported by taxation; and the very persons who 
had fled from the intolerable oppression of a hierarchical 
State establishment, were the first to establish on the free 
soil of America a democratical State establishment, of an 
ecclesiastical nature, which, if not as morally corrupt and 
impure as the former, was equally oppressive and intoler- 
ant. But vast allowance must be made for the ignorance 
of the times, and it would be altogether unfair to judge of 
the Congregationalism of the present day by the bigotry 
and intolerance of the early Puritans. 

About the year 1637 the colonies and churches became 
very much disquieted by the introduction of certain new 
doctrines, as set forth by a lady of the name of Hutchin- 
son. So successful was this female in raising up a sect, or 
party, that it was thought necessary to convene a Synod 
for the purpose of taking into consideration the propriety 



CONGREGATIONAL CHURCH. 121 

of adopting the most stringent measures for the suppression 
of the heresy. Not only ministers of the gospel were pres- 
ent at the meeting of the Synod, but magistrates also in 
their civil capacity were present to aid in the accomplish- 
ment of the object. Her doctrines were condemned, and 
she persisting in their promulgation was arraigned before 
the civil courts, and banished to Rhode Island. 

About this time also a very humble petition was pre- 
sented to the General Court or Assembly of Massachusetts, 
by a large number of Episcopalians who had settled in the 
province, praying among other things for the right of suf- 
frage and eligibility to office, and for permission to unite 
with the various Congregational churches, or for liberty to 
organize one for themselves. The General Court however, 
instead of granting the prayer of the petitioners, ordered 
them to be fined and imprisoned. 

The second General Synod of the Church was held in 
1648, at which time the churches formally adopted the 
system of theology taught in the C ambridge Platform. 

Ten years after the above period, the peace of the churches 
was again disturbed by the agitation of the question : 
Whether the grandchildren of believers are entitled to the 
ordinance of baptism by virtue of the faith of their grand- 
parents ? This question, insignificant as it may now appear, 
was by no means an unimportant one at the time of its 
agitation. It arose from a fact already alluded to, that 
none but church members were entitled to the privileges 
of freemen, while none but the professedly regenerate be- 
liever could become a member of the Church. Hence 
every unregenerate man, however moral and upright in 
other respects, was politically disfranchised, unless he 
could force his conscience to consent to his professing what 
he did not enjoy ; but as the baptized children of believing 



122 CONGREGATIONAL CHURCH. 

parents were supposed to be embraced in the covenant of 
grace, and consequently entitled to membership and the 
privileges of freemen, it was claimed by many of the unre- 
generate members of the community that the grandchildren 
of believers might be admitted to the ordinance of baptism, 
by virtue, not of their own personal faith, but of the faith 
of their ancestors ; and that by acknowledging the obliga- 
tions of the covenant, without professing a change of heart, 
they might become members of the visible Church. A 
Council was called by the colony of Massachusetts, and 
that of Connecticut, to which the question was left for 
decision. The Council however waived a decision on the 
merits of the question, and merely concluded that those who 
had been baptized in infancy, upon arriving at adult age, by 
taking upon themselves the covenant entered into by their 
parents on their behalf, without a formal profession of reli- 
gion, might have their children baptized. The decision 
was unsatisfactory to many, and a General Synod was con- 
vened in Boston, where the decision of the Council was 
sustained ; while it was further provided and declared, that 
all baptized persons were to be considered members of the 
Church, and if not dissolute in their lives, and profligate 
in morals, were entitled to all the ordinances and privi- 
leges thereof, excepting the Lord's Supper. In conse- 
quence of this decision a large number of professedly 
unconverted persons availed themselves of the privileges 
of church membership, and in a short time many of the 
churches were chiefly composed of such persons. The 
remote results of such policy became apparent after a lapse 
of years. In less than half a century from the above pe- 
riod, many of the members, and indeed not a small proportion 
of the ministers in the Congregational churches in New- 
England, had the outward form of godliness, while their 



CONGREGATIONAL CHURCH. 123 

hearts were strangers to the power of converting grace. 
At length the churches awoke to a sense of the true con- 
dition of things, and wisely resolved to recognize none in 
future as members, but such as professed to have been 
regenerated. This resolution was partly the effect of a 
powerful revival of religion which commenced in the year 
1740, and extended itself to all the New-England colonies. 
This revival, in which the Rev. George Whitefield after- 
wards bore so conspicuous a part, gave rise to two great 
parties, not only in the churches, but in the colonial Legis- 
latures. These parties were designated by the terms "Old 
Light " and " New Light." They differed in opinion in 
relation to doctrine and measures. Much acrimony existed, 
and many harsh epithets were employed by either side ; 
and however beneficial to the interests of true religion the 
revival might have been, yet many who witnessed the 
avowed animosity of the contending parties became skep- 
tical in their principles, embraced what they called more 
rational views of religion, and avowed themselves Unitari- 
ans ; until at length they became so numerous and influen- 
tial, that in 1*785 a formal separation took place between 
them and the orthodox churches, the former withdrawing 
their assent to the doctrines of the Cambridge Platform and 
Confession of Faith, but retaining in church government 
the distinctive features of Congregationalism. 

During the war of the Revolution the Congregational 
body in New-England ceased to be a part of the political 
fabric. Hitherto the ministers had been supported by tax 
levied by authority of the Legislature. In settling a pastor 
over a church the call of the church was necessary, and if 
a majority of the inhabitants of the town sanctioned the 
choice, each freeholder was assessed for the support of the 
minister. If the majority did not concur in the choice, the 



124 CONGREGATIONAL CHURCH. 

matter was referred to a Council of churches from the 
neighboring towns, and if the Council confirmed the choice 
of the church, the town was obliged to support the pastor ; 
and if it became necessary to enforce the decision of the 
Council, the civil magistrate lent his authority, and secured 
by civil process what the refractory were not willing to 
yield in a more voluntary manner. The interference of the 
civil magistrate with matters purely ecclesiastical would 
be unseemly at the present day, but at the period of which 
we speak, such interference was made a part of his magis- 
terial duty ; and if a person absented himself unnecessarily 
from public worship, the duty of the magistrate required 
him to amerce the absentee in a fine of five shillings for 
every case of neglect. This union of the Church and civil 
power existed until the adoption of a republican form of 
government by the colonies, when ample provision was 
made in the Constitution of each State for the security of 
liberty in things ecclesiastical as well as civil.* In the 
year 1801 a Plan of Union was adopted by the Congre- 
gational and Presbyterian Churches, which provided for 
the settlement of ministers of either Church over small 
congregations composed either wholly or in part of Congre- 
gationalists or Presbyterians, or both, as the case might 
be ; but as we have referred more at large to this plan in 
our account of the Presbyterian Church, the reader will 
please turn to the historical part of Article IX. for further 
information on this subject. 

* It was not until the year 1816 that the religious denominations 
in Connecticut obtained equal rights and privileges. Before this pe- 
riod, the Congregationalists -were considered as the "standing" or 
established " Order f and marriages solemnized by Methodist minis- 
ters were not only considered illegal, but the ministers were some- 
times fined for officiating at the marriage of members of their own 
Church. 



CONGREGATIONAL CHURCH. 125 

Since the beginning of the nineteenth century the prin- 
ciples of the Congregational Church have become more 
extensively diffused throughout the different States of the 
Union, and especially the Middle and Western States. 
At the present time there are but few localities in the land 
where the members and ministers of this Church have not 
been personally knowfl by the inhabitants, and her pros- 
perity has been equal to the efforts she has put forth in 
behalf of truth and righteousness. 

DOCTRINES. 

In theology the Congregational Church is Calvinistic. 
As the exponents of her belief, the Westminster Confession 
of Faith, and the Larger and Shorter Catechisms, are referred 
to by ministers of this Church. As early as 1680, a Synod 
was held in Boston for the purpose of adopting a Congre- 
gational Confession of Faith. At this Synod the West- 
minster Confession, with a few unimportant variations, was 
adopted as the standard of theology ; and the Legislative 
Assembly sanctioned the proceedings of the Synod, and 
ordained that all churches which united in the said Confes- 
sion, and in worship and discipline as set forth by the Syn- 
od, should be recognized as churches established by law. 
Since the above period there has been little or no variation 
in their standard views of theology ; but as each church is 
an independent body of itself, it has a right to adopt such 
articles of faith as it pleases, provided these articles are not 
repugnant to the general standard. Hence a digest of 
their principles is usually prepared by the authority of the 
local churches, and all candidates for admission to these 
churches are required to give their assent to the same. 
There is in fact but little if any difference between the 
Congregationalists and Presbyterians, in regard to matters 
of theology ; and we beg the reader again to refer to the 



126 CONGREGATIONAL CHURCH. 

Article on the Presbyterian Church (Old School) for a 
statement of their religious views. 

CHURCH GOVERNMENT. 

In church government the Congregationalists are demo- 
cratic and independent. Each congregation has within 
itself the elements of supreme powe#and authority over its 
members, and all questions of law or discipline may be 
settled by the decision of a majority of the members of the 
church. Each church elects its own minister and other 
officers, receives, tries, and excludes members, and performs 
all other judicial acts in which its members are interested. 

While each church is thus independent in and of itself, 
yet for purposes of general good, ecclesiastical C ouncils and 
Associations are held annually or more frequently, as occa- 
sion may require. The Councils consist of a pastor and 
lay delegate from each church within a given district of 
territory, and correspond very nearly to the Presbyteries 
of the Presbyterian Church. Councils are held for the 
purpose of settling matters of dispute between churches, 
or between pastors and churches, or for purposes of a gen- 
eral nature. When held for the settlement of disputes, 
they may be " mutual," that is, called by the consent of 
both parties ; or " ex parte," when called by the request of 
one party only, the other party refusing ; or " permanent," 
when permitted to remain as a standing council for the pur- 
pose of settling occasional matters of difference. The de- 
cisions of these Councils are deemed advisory only, so far 
as the churches are concerned ; but should any church re- 
fuse to abide by the advice of the Council in any given 
case, the other churches may if necessary withdraw their 
fellowship from the refractory church. It is usual also for 
the pastors of churches and delegates from the same, to 
hold an annual Association for purposes of mutual edifica- 



CONGREGATIONAL CHURCH. 12 7 

tion, the interchange of opinion, and the advancement of 
educational and religious interests, and to exercise a general 
oversight of the churches within their bounds. Sometimes 
appeals from the decisions of churches and Councils are 
received and acted upon in an advisory manner, and it is 
becoming a common usage to consider the decision of the 
Association as final. 

CHURCH OFFICERS. 

In the early history of the Congregational Church, we 
find five distinct offices in the church, those of Pastor, 
Teacher, Elder, Deacon, and Deaconess ; but at present the 
only offices recognized are two, those of Pastor and Deacon : 
the former to attend to the preaching of the Word and the 
administration of the sacraments, and the latter to attend 
to the temporal interests of the church, and also to assist 
the pastor in his spiritual duties. The pastors, after having 
been elected by the church, have in some cases in former 
years been set apart to their work by the imposition of the 
hands of laymen, a committee of whom were appointed by 
the church for that purpose ; and such lay ordinations 
were sometimes practised even while regularly ordained 
ministers were present. This practice however never became 
very general, and at the present time ministers of the Congre- 
gational Church are without exception ordained by the laying 
on of the hands of the presbytery, or pastors of the church, 
although no doubt, in cases of necessity, the former practice 
would be considered valid. Deacons are also generally or- 
dained by the imposition of hands and other solemn ex- 
ercises. 

C andidates for the ministry were formerly permitted in 
rather a loose manner to preach, each pastor being per- 
mitted to introduce to the pulpit whom he pleased ; but at 



128 CONGREGATIONAL CHURCH. 

present, the licensing and ordaining of preachers and 
ministers is more properly intrusted to the Council of 
churches. 

LITERARY INSTITUTIONS. 

At an early day the colonies made ample provision for 
the education of the youth. Harvard College, one of the 
most celebrated institutions in the United States, and which 
has graduated a larger number of our statesmen and other 
great men than any other institution in America, was 
founded in 1638. It however subsequently passed into 
the hands of the Unitarian Congregationalists, by whom it 
is still retained and supported, although it is patronized by 
the State, and by many other denominations. The Ortho- 
dox Congregationalists have at present eight Colleges and 
four Theological Seminaries, with a large number of Acad- 
emies and High Schools, under their supervision and con- 
trol. 

MODE OP WORSHIP. 

This is similar to that of the Presbyterians ; and indeed 
the similarity between these two bodies of Christians is so 
great in many respects, that they are frequently confounded 
with each other, and the proper name not always applied 
to either. 

STATISTICS. 

Belonging to this Church there are at the present time, 
of ministers 1,687, and of communicants 197,000. ' 



UNITARIAN CONGREGATIONAL CHURCH. 129 

ARTICLE XXI. 
UNITARIAN CONGREGATIONAL CHURCH. 

HISTORY. 

The Unitarians in the United States profess to be able 
to trace the history of their doctrines back to the time of 
Christ and his apostles, and assert that in all the ages of 
the Christian Church, there have been many distinguished 
men who have held their peculiar sentiments. They trace 
Unitarian doctrines in England back to the sixteenth cen- 
tury, and in America to the middle of the eighteenth 
century. About the latter period many of the members, 
and some of the ministers of the Orthodox Congregational 
churches of New-England professed their disbelief in the 
doctrine of the Trinity ; and from that period until the year 
1815, Unitarian sentiments appear to have been silently 
taking hold of the minds of many in different parts of the 
Eastern States, especially in Massachusetts. After a long 
and earnest controversy, carried on by Congregational 
ministers, some of whom were Trinitarian on one side, 
and their opponents Unitarian on the other, it was finally 
determined that with such disparity of views and sentiments 
in relation to what the Trinitarians considered fundamental 
points of Christian faith, it was not possible to live in 
peace, and that a separation ought to take place, and had 
in fact become inevitable. As the controversy continued 
with renewed warmth, the affection which had existed be- 
tween ministers became extinct, and they no longer inter- 
changed clerical civilities with each other, or filled each 
other's pulpits. At length a formal separation was 



130 UNITARIAN CONGREGATIONAL CHURCH. 

effected by the voluntary withdrawal of the Unitarian 
party, and a distinct and separate branch was formed 
under the name of the Unitarian Congregationalists. 

Since the organization of this body as a distinct branch, 
the principles of the Unitarians have spread quite exten- 
sively over different parts of the United States, so that at 
the present time they have numerous churches and con- 
gregations, not only in Massachusetts, but in other parts 
of New-England, and some in the Middle and Western 
States. 

In the year 1825 the Unitarians formed a General 
Association for the purpose of consolidating and connect- 
ing the different portions of the Church, and also to pro- 
vide more effectually for the support of missions, the cause 
of education, and other general interests of the Church. 

DOCTRINES. 

The leading doctrines of the Unitarians may be inferred 
in part from the name they bear, a Unitarian signifying 
one who believes in the personal unity of God, in opposi- 
tion to the Trinitarian view, that there are three distinct 
Persons in the One God. 

They reject the belief that Jesus Christ is equal with 
the Father ; and maintain that he is a distinct being from 
the Father, subordinate and inferior, dependent and de- 
rived ; that he is not a proper object of worship ; that it 
is unlawful to pray to him, or pay him the same divine 
honors that are due only to God. 

Some Unitarians believe in the pre- existence of Christ, 
or his existence prior to his becoming man ; others think 
his existence began with his assuming our nature. 

They reject the commonly received opinions in rela- 
tion to the atonement ; they deny that the sufferings and 
death of Christ were expiatory, satisfactory, or vica- 



UNITARIAN CONGREGATIONAL CHURCH. 131 

rious, but rather exemplary and mediatory, and that the 
beneficial effects of the death of Christ are to be seen in 
the humiliating of the human mind, and begetting therein 
feelings of sorrow and regret for sin. 

They deny the doctrine of man's depravity by nature, 
but allow that such are the propensities of man that they 
incline him to evil, and that the over indulgence or abuse 
of man's powers constitutes actual transgression, of which 
all men have become guilty. They reject also the views 
of orthodox Churches on the subject of the new birth, and 
deny that it consists of an instantaneous change of the 
heart or moral powers and affections of the mind, but 
rather a gradual advancement in the way of holiness, and 
the gradual establishment of the kingdom of grace in the 
heart. 

They believe that the offers of grace and salvation are 
extended to, and are designed for all men, and that God 
has given to every man a natural ability to accept said 
offers and be saved. 

They believe in a state of future rewards and punish- 
ments, and in their eternal duration. 

They agree with the Orthodox Congregationalists in 
regard to the subjects and mode of baptism, and practise 
accordingly. 

CHURCH GOVERNMENT, &c. 

In church government they resemble the Orthodox Con- 
gregationalists, as also in their general practices, and mode 
of worship. 

STATISTICS. 

They have one General Association, which meets annu- 
ally in the month of May in the city of Boston. They 
have also a number of Associations of a more local character. 

They sustain three or four periodicals; have several 



132 BAPTIST CHURCH. 

academies under their patronage ; and have nearly the 
entire management and supervision of Harvard University. 
Of churches they have 245 ; ministers, 244 ; members 
about 30,000. 



ARTICLE XXII. 

BAPTIST CHURCH. 

HISTORY. 

The Baptist Church claims to have originated, though 
not in name, yet in fact, from Christ and his apostles ; 
that the peculiar doctrines of this Church have been held 
by believers in all ages of the Church; and that amidst 
all the corruptions of the Roman Catholic Church, the 
few dissenters therefrom were generally Baptists in sen- 
timent. But as in this Article we have only to do 
with its rise, progress, and present condition in the United 
States, we shall not detain the reader with the history of 
this denomination prior to its existence in America. 

Roger Williams, a minister of the Church of England, 
emigrated to the colony of Massachusetts in the begin- 
ning of the seventeenth century. Being a Puritan in sen- 
timent, he sought for that liberty to worship God in a 
strange land which was denied him in his own native 
country. 

When Williams arrived in America, he at once began 
to wage war against the intolerance and oppression which 
he found existing among the colonists who had preceded 
him. He opposed the exclusiveness which confined the 
right of suffrage for civil officers to members of the Church. 



BAPTIST CHUECH. 133 

He opposed the law which compelled attendance on public 
worship, and that which required the payment of taxes 
for the support of public worship. In consequence of his 
opposition to the established order of things as existing 
among the Puritans of New-England, he soon became the 
subject of bitter persecution ; and being summoned before 
the General Court he was sentenced to be banished from 
the colony of Massachusetts. This sentence being pro- 
nounced in the depth of winter, he petitioned for liberty 
to remain until the opening of spring. His request was 
granted, and he improved the interim in calling sinners to 
repentance and protesting against civil and religious tyran- 
ny. In the meantime the Court became alarmed, and 
procured a vessel to convey the unyielding young minister 
to England ; but when the vessel was ready to sail Will- 
iams was not to be found. In company with a few others, 
after many severe hardships, he made his way to the ter- 
ritory now known as Rhode Island, where he sought from 
the savages of the wilderness that protection and toleration 
which he sought for in vain from his Christian brethren 
and rulers. In the Indian warrior's breast he found the 
heart of a friend — of a man ! and from the Indians he re- 
ceived a grant of lands on which to found a- colony. Will- 
iams, recognizing the hand of God in all his providential 
dealings with him, called the new settlement Providence. 
Soon after Williams and his companions had become set- 
tled in their new home, they were joined by others of a 
like spirit, so that in the course of a few years, Roger 
Williams was not only the acknowledged pastor of a large 
church, but the Governor of a flourishing colony, and 
President of Rhode Island. After his settlement in Rhode 
Island his views became changed on the subject of bap- 
tism ; and as there was no minister in New-England who 
7 



134 BAPTIST CHURCH. 

had been immersed on a profession of faith, Williams soli- 
cited Ezekiel Halliman, a lay member of his church, and 
Deputy Governor of Rhode Island, to administer to him 
the ordinance of baptism by immersion ; which being done, 
Williams in turn baptized said Halliman and ten other per- 
sons, who were then formed into a duly organized Baptist 
church — the first Baptist church on the continent of 
America. This occurred in the year 1639. 

About this time an attempt was made in the town of 
Boston to organize a church on similar principles, but the 
attempt was frustrated by the civil power, and it was not 
until the year 1665 that a Baptist church was permitted 
to be formed in the above city. In 1684 the first Baptist 
church was formed in Pennsylvania, at a place called 
Cold Spring ; and two years later, another was formed in 
Penepack, and soon after a colony from the latter church 
formed the first Baptist church in Philadelphia. It was 
not until 1*762 that a Baptist church was formed in the 
city of New- York, although the sentiments of the Bap- 
tists had been preached in the latter city for many years 
previously. During the war of the Revolution many of 
the Baptist churches which had been formed in different 
parts of the country became partially disorganized in con- 
sequence of the male members being called upon to fight 
for liberty and independence. Indeed many of the minis- 
ters left their flocks, or being accompanied by a portion of 
them, buckled on the sword, and did good service in the 
common cause. 

Since the revolution which procured the independence 
of the United States, and secured toleration and protection 
for all Churches, the sentiments of the Baptists have ex- 
tensively spread and prevailed in every State of the Union. 
The prevalence of their peculiar views on the subject of 



BAPTIST CHURCH. 135 

baptism cannot be accurately determined by the number of 
members belonging to the Regular Baptist Church, or to 
other Baptist denominations, as it is a well known fact, 
that many members of psedobaptist churches adopt the 
Baptist views in relation to immersion, &c. 

doctrines. 

In doctrine the Baptists are considered generally as Cal- 
vinistic ; that is, they embrace very generally the theology 
of the Presbyterian Confession of Faith, and of the 
Larger and Shorter Catechisms, on the subjects of fore- 
ordination, election, and final perseverance of the saints. 
As there never has been a General Assembly, Conference, 
or Association in which the entire Church could be repre- 
sented, so there never has been any common confession of 
faith or articles of religion adopted, to which the assent of 
churches and members has been required. As a necessary 
result, great latitude in matters of faith might be reasona- 
bly expected. Hence we find the sentiments of her minis- 
ters ranging from high-toned Calvinism to decided Armi- 
nianism. The same remarks hold true in reference to the 
laity. But as a general thing the prevailing sentiment is a 
moderate Calvinism. While on all the fundamental points 
of C hristian doctrine the Baptists have always been consid- 
ered orthodox as between them and other evangelical de- 
nominations, there has been at all times a similarity of 
views in relation to the Being and Perfections of God ; 
the Trinity in Unity ; the necessity of regeneration, and 
the doctrine of future rewards and punishments. The 
great points of difference between the Baptists and the 
other large sects or denominations of the land, are those 
which relate to the ordinance of baptism, — its subjects and 
mode. On this point the Baptists believe, 



136 BAPTIST CHURCH. 

1st. That baptism is to be administered only to adults, 
on a profession of faith in Christ. 

2d. That immersing the candidate in water, in the name 
of the Father, Son, and Holy Ghost, and that only, is 
Christian Baptism. 

3d. That infant baptism is an innovation upon the prim- 
itive usages of the Church, and is unscriptural and improper. 

4th. That baptism performed by sprinkling or pouring 
is not Christian baptism, nor is it acceptable to God as such. 

5 th. That such persons only as have been immersed in 
water, on profession of their faith in Jesus Christ, are 
proper subjects of church membership, and that these, and 
these only, are to be admitted to the Lord's Supper. 

It is in consequence of the last named article of faith, 
for such it is, that the title Close Communion has been 
given by others to this denomination of Christians, and on 
this account charges of bigotry and exclusiveness have 
sometimes been urged against them as a people. But ad- 
mitting the correctness of their premises, — that immersion 
is the only Scriptural mode of baptism, and that baptized 
believers are the only proper subjects of church member- 
ship, and the sacrament of the Lord's Supper, — we see 
not how they could consistently adopt any other principle 
than that of close communion. If their views are correct, 
their practice is consistent, notwithstanding the seeming ex- 
clusiveness which looks upon all other Christians merely as 
unbaptized believers. 

CHURCH GOVERNMENT. 

The government of the Baptist Church is congregational. 
They have no Assembly, Synod, or Presbytery, to take the 
oversight of the churches. Each church is an independent 
body of itself, making all its own rules and regulations, 






BAPTIST CHURCH. 



137 



and adopting its own articles of faith. The ministers of 
the Baptist Church however frequently meet in council, for 
the purpose of conferring together on the interests of the 
Church ; to ordain or install elders ; to counsel in matters 
of discipline ; and to recommend new churches for fellow- 
ship, or to withdraw fellowship from unworthy churches. 
Associations are also held in different districts, in which the 
ministry and laity are duly represented, but without the 
power of legislation. 

All the ministers in the Baptist Church are considered as 
equal in official dignity and ministerial power. Their usual 
title is "Elder." It is their office to preach, baptize, ad- 
minister the Lord's Supper, and ordaiu other elders. In 
each church there are also Deacons appointed, who take 
charge of the more secular affairs of the church, and assist 
the elder in some of his duties. 

MODE OF WORSHIP. 

The mode of worship in the Baptist Church is similar to 
that of the Presbyterians. In cities and other large places 
the ordinance of baptism is usually performed in a font or 
baptistery constructed in the interior of the church : but 
when candidates prefer it, or in places where such con- 
veniences are not provided, resort is had to some river or 
other body of water ; where the candidate, being usually 
arrayed in a black robe, is immersed beneath the surface 
of the water by the officiating minister, while he recites the 
usual baptismal formula. 

BENEVOLENT AND LITERARY INSTITUTIONS. 

Under the auspices of the Baptist Church in the 
United States there is the " American and Foreign Bible 
Society," organized in 1831, which has issued since its for- 



138 BAPTIST CHUROH. 

mation nearly 335,000 copies of the Word of God. This So- 
ciety, in the issue of the English Scriptures, restricts itself 
to the commonly received version, without note or com- 
ment. Receipts last year, $41,625. "The American 
Bible Union" was organized June 10, 1850, for the pur- 
pose of circulating " the most faithful versions of the Sacred 
Scriptures in all languages throughout the world." The 
" American Baptist Publication Society " was organized in 
1839. Receipts last year nearly $25,000. Number of 
publications by the Society, 276, in the circulation of 
which twenty-one colporteur missionaries are employed. 
There is also a " Southern Baptist Publication Socie- 
ty," organized in 1847. Receipts last year, nearly 
$9,000. 

In addition to the above there is the " American Baptist 
Missionary Union," which supports seventeen missions, 
with 329 stations, 323 mission laborers, and 52 mission 
preachers ; total missionaries, 561 ; mission members, 
12,290. Receipts last year, $105,000 ; expenditures, 
$101,000. The Southern portion of the Church has a mis- 
sionary Society separate from the above, called the " South- 
ern Baptist Convention," with two distinct Boards — the 
Foreign Mission Board, and the Domestic Mission Board. 
Receipts of the former last year nearly $29,000. This 
Board sustains thirty-three missionaries and their assist- 
ants in China and Africa. The receipts of the Domestic 
Board in 1849-50 were over $8,000. Fifty ministers and 
agents are supported or aided by its funds. 

There are also the Baptist "American Indian Mission 
Association," the receipts of which last year were over 
$13,000, and the "American Baptist Free Mission Soci- 
ety." Also the " American Baptist Home Mission Socie- 
ty," organized in 1832,— receipts last year, $30,369 ; and 



BAPTIST CHURCH. 139 

an efficient Sabbath-school Society, called " The New- 
England Sabbath- school Union." 

The Baptists have not been neglectful of the educational 
interests of their youth. They have twenty Colleges, eight 
Theological Institutions, and a large number of Academies, 
&c. &c. 

The Baptists publish 19 weekly periodicals, 1 semi- 
monthly, 14 monthly, and 2 quarterlies. 

STATISTICS. 

Since Roger Williams first formed his small church of 
twelve members in Rhode Island, the Lord has done great 
things for this people. The small one has become a strong 
nation, so that her ministers now number in the United 
States 5,142, and her members 686,807, embraced in 
8,406 churches. If to these numbers are added those of 
the Anti-Mission Baptists, spoken of in the next Article, 
the grand total of Baptists in the United States will be as 
follows: — Associations, 578; churches, 10,441 ; ordained 
ministers, 6,049 ; licensed preachers, 1,415. Total minis- 
ters, 7,464; members, 754,652. 



140 ANTI-MISSION BAPTISTS. 

ARTICLE XXIII. 
ANTI-MISSION BAPTISTS. 

HISTORY, &c. 

The Baptists with the above prefix are such as refuse to 
unite with the Regular Baptist Church in the support of 
missionary operations, and some other objects of a general 
and denominational character. It is understood that their 
refusal is based upon the ground of the unscriptural charac- 
ter of the missionary operations of the present day. In- 
deed many go so far as to deny the utility and lawfulness 
of modern missionary efforts, and maintain that no re- 
quirements are made by Jesus Christ in relation to sup- 
porting missionaries among the heathen. The Anti- Mis- 
sion Baptists do not prevail very extensively in the Eastern 
or Middle States, but are found principally in the Western 
and Southwestern portions of the United States. They 
were formerly all connected with the Regular Baptists, 
but for certain reasons preferred withdrawing their fellow- 
ship from the churches or Associations with which they 
had been united, and forming a denomination of their 
own. 

In doctrine, church government, and manner of worship, 
they retain the peculiarities of the Regular Baptist Church, 
if we except their somewhat peculiar views on the subject 
of missions. 

STATISTICS. 

Belonging to this branch of the Baptist Church are 
2,059 churches, 924 ministers, and about 20.000 mem- 
bers. 



FREE WILL BAPTIST CHURCH. 141 

ARTICLE XXIV. 
FREE WILL BAPTIST CHURCH. 

HISTORY. 

The Free Will Baptist Church had its origin as a dis- 
tinct denomination in the year 1*780. Its acknowledged 
founder was Elder Benjamin Randall, of New-Hampshire, 
who had been for some time a licensed preacher in the 
Regular Baptist Church. Elder Randall, from the time of 
his union with the latter Church, had differed from the 
most of his brethren in church fellowship, on the subject 
of God's eternal decrees. They believed in particular re- 
demption ; he in a free and full atonement for all men. 
They were Calvinistic in theology; he an avowed Ar- 
minian. And such were his powers of persuasion, that 
though an unlettered man, a number of ministers and 
churches hitherto Calvinistic embraced his sentiments. 
Some of them having withdrawn their connection from 
the old Baptist Church, their ministers united in ordain- 
ing and setting him apart to the full work of the ministry. 
Shortly after his ordination he organized a church on Ar- 
minian principles in the town of New-Durham, N. H. 
This was the first Free Will Baptist church in America, 
and perhaps in the world. The religious state of the Bap- 
tist and Congregational Churches in New-Hampshire, and 
indeed throughout New-England, was at this period any- 
thing but spiritual. Embracing as they did the bulk of 
the population in those States, it is to be regretted that 
they did not exert that healthful influence over their mem- 
bers and adherents which their position in society seemed to 
7* 



142 FREE WILL BAPTIST CHURCH. 

demand. But as the sentiments of the Arminians began to 
make inroads upon the established doctrines of these 
Churches, their ministers thought they had enough to do 
to keep away these strange doctrines by preaching those 
of an opposite character, without enforcing as much as 
they ought the practical duties of Christianity. The conse- 
quence was, that Antinomianism prevailed to an alarming 
degree. The necessity of being born again was seldom 
pressed home to the consciences of the hearers, the 
churches were filled up with unconverted persons, and 
discipline was seldom or never put in force, even against 
the open transgressor. Instead of the heart-stirring truths 
of the gospel, ministers were wont to entertain their hearers 
with metaphysical disquisitions on some abstract questions 
of Calvinian theology. It was under these circumstances 
that the Free Will Baptist apostle, Randall, entered the min- 
isterial field of labor, and " preached repentance from dead 
works, and faith in the living God," with the offer to all of a 
free, full, and perfect salvation from sin, and the necessity 
of vital piety, as a pre-requisitefor the enjoymentof the bless- 
ings of the kingdom of grace and glory. As might have 
been expected, such preaching, so unlike that of ministers in 
general, produced great excitement not only among the 
members of churches, but among those who were not mem- 
bers of any church ; and while many scoffed, others gladly 
received the word, revivals became frequent, new churches 
were organized, ministers were raised up as occasion re- 
quired, and the principles of the new denomination became 
more and more prevalent in different parts of New-Hamp- 
shire, Maine, Vermont, and Rhode Island ; and since tjiat 
period, numerous churches have been formed in nearly all 
the non-slaveholding States and territories of the Union, as 
also in the Province of Canada. 



FREE WILL BAPTIST CHURCH. 143 

DOCTRINES. 

The Free Will Baptists, as already intimated and as 
their name imports, are Arminians in sentiment, in opposi- 
tion to the doctrines of Calvin. They believe in the perfect 
freedom of the human will, or in other words, that man is 
properly and essentially a free moral agent, with power and 
ability imparted by divine grace to choose life rather than 
death. They believe in general redemption, in the necessi- 
ty of regeneration, in the possibility of being cleansed from 
all sin in the present life, and in the possibility of apostasy, 
and the final perdition of the incorrigible backslider from 
God, and in the doctrine of a general judgment and eternal 
punishment of the wicked. In regard to the being of God, 
and the divinity of Jesus Christ, they are Trinitarians. 
As it relates to baptism, they believe witb their brethren 
of the Close Communion Baptist Church, that it should be 
administered to adult believers only, and that immersion in 
water is the only mode in which it may be lawfully and 
properly administered. They are not however close com- 
munionists, and debar none from the Lord's Supper merely 
on account of the invalidity of their baptism ; hence they 
are frequently called the " Open Communion Baptists." 

CHURCH GOVERNMENT. 

In church government, the Free Will Baptists are partly 
presbyterian and partly congregational. They have but 
two offices in the Church, those of Elder and Deacon : 
the former being the minister or pastor, and the latter 
being an assistant of the minister in his disciplinary labors ; 
and also an overseer of the pecuniary matters of the church. 
Each church elects its own pastor and deacons, and exer- 
cises discipline over its own members. 

The different bodies holding ecclesiastical jurisdictiop, 
are, 1st, the Church ; 2d, the Quarterly Conference ; 3d, the 



144 FREE WILL BAPTIST CHURCH. 

Yearly Meeting ; 4th, the General Conference. The lat- 
ter body is composed of ministerial delegates from the 
Yearly Meetings. It has jurisdiction of all the Yearly C on- 
ferences in the connection, and meets once in three years 
for the purpose of promoting unity in doctrine, discipline, 
and practice, and to establish rules and regulations of a 
general connectional character. It possesses no powers of 
legislation, however, except those committed to it by the 
Yearly Conferences, and those which relate to the mission- 
ary, educational, or general interests of the Church. The 
Yearly Conferences are composed of ministerial and lay 
delegates from the various Quarterly Meetings within a 
given district, or State. They take a general oversight of 
the Quarterly Meetings within the limits of their jurisdiction, 
and adopt measures for the spread of the gospel. They 
meet in annual sessions. The Quarterly Conferences are 
composed of the ministers and delegates of the different 
churches ; they meet quarterly, and have jurisdiction of all 
the ministers and churches represented in them. In this 
body candidates for the ministry are examined and licensed, 
and a council appointed to ordain ministers. Provision is 
here made for the supply of vacant or destitute churches, 
and ministers may by this body be tried and expelled. 
Written reports are also required of each church, to be 
presented to this body for examination. Ministers are 
also appointed by the Quarterly Conference to organize new 
churches, and extend to such the right hand of fellowship, 
which is done in a literal and formal manner. Churches 
are composed of believers who have been baptized by im- 
mersion. A unanimous vote is required on the admission 
of any member, but a member may be expelled by a two- 
third vote. The churches hold monthly conferences, in 
which the whole church comes together for the transaction 



FREE WILL BAPTIST CHURCH. 145 

of business. Each church has original and final jurisdic- 
tion over its own members, ministers being, as already said, 
amenable to the Quarterly Conference. 

MODE OF WORSHIP. 

In their mode of worship, and manner of conducting 
their meetings, they approximate nearly to the usages of 
the Methodists. Their preachers as a general thing have 
contracted the habit of preaching in a peculiar tone of 
voice, sometimes called the sing-song tone, or recitative 
cadence, which, however unpleasant to those unaccustomed 
to its sound, appears to be appreciated by those whose 
duty or inclination leads them to listen to it for a length 
of time. This fault, however, if fault it is, in the public per- 
formances of the ministers of this Church, is amply atoned 
for by their zeal and spirituality. As a body the Free Will 
Baptists have accomplished much good, and it is owing in a 
great measure to the labors of this denomination, that the 
Close Communion Baptists in the Eastern States occupy 
far higher ground in experience, discipline, and morals, than 
they did at the period of the organization of the first Free 
Will Baptist church. 

BENEVOLENT AND LITERARY INSTITUTIONS. 

In connection with this Church there is a Foreign Mis- 
sionary Society, a Home Missionary Society, a Sabbath- 
school Union, and a number of Education Societies. Also 
a Theological or Biblical Institution, with Seminaries, 
Academies, and High Schools, in different parts of the 
country. They have also a Book Concern and printing 
office in Dover, N. H. This Concern is under the direc- 
tion of the General Conference, by which body its Trustees 
are elected. At this press nearly all the books of the 
denomination are printed ; likewise the periodicals of the 
Church : "The Morning Star," a weekly, " The Sabbath- 



146 SEVENTH DAY BAPTIST CHURCH. 

school Repository," a monthly, a Quarterly Magazine, and a 
Missionary periodica], — all of which are circulated very 
generally throughout the connection. 

The Free Will Baptists have always occupied high 
ground on the questions of temperance and slavery. So 
strong indeed has been their protest against the latter evil, 
that thousands of slaveholding members in the Southern 
States have been obliged to withdraw from her com- 
munion, while many others, who have applied for admis- 
sion, have been rejected solely on the ground of their 
being slaveholders. These historical facts would be cred- 
itable to any Church, but especially so to one which, 
although "not the least among the princes of Judah," is 
nevertheless comparatively small, and where the loss of a 
number of thousand members must have been severely felt. 

STATISTICS. 

The Free Will Baptists have one General Conference, 
25 Yearly Conferences, 121 Quarterly Meetings, 1,154 
churches; ordained ministers 823, licensed preachers 145, 
members 49,215. 



ARTICLE XXV. 
SEVENTH DAY BAPTIST CHURCH. 



HISTORY. 



The principles of the Seventh Day Baptists have been 
known in England and other parts of Europe for centuries, 
but by what instrumentality they were introduced into 
Britain is not certainly known. It is certain, however, that 



SEVENTH DAY BAPTIST CHURCH. 147 

as early as the year 1650, churches were in existence in the 
latter country, founded on the same principles and doc- 
trines now maintained by the Seventh Day Baptists, so far 
as it relates to the observance of Saturday as the day of 
weekly rest. But it was not without much persecution 
that the Sabbatarians could carry out their principles, so 
far as observing the seventh day is concerned. At a cer- 
tain time they were forbidden by the English Government 
to meet for worship on the seventh day, and in conse- 
quence of some of the ministers refusing to obey the man- 
date, they were imprisoned for years, and a number were 
hung, drawn, and quartered, and their heads stuck upon 
poles, in front of their places of worship. 

The first Seventh Day Baptist minister in America, was 
the Rev. Stephen Mumford. He emigrated from England 
in the year 1665, and settled in Newport, Rhode Island, 
where he connected himself with the Regular Baptist 
church in that place. He however proclaimed his views 
in relation to the Sabbath, which views were embraced by 
a number of persons, so that in the year 1681 a Seventh 
Day Baptist church was organized in Newport — that be- 
ing the first in America. Rev. William Hiscox was the 
first pastor of this church. Notwithstanding the toleration 
usually granted to sectaries in Rhode Island, the Seventh 
Day Baptists did not entirely escape persecution, even from 
the civil power ; for it is stated that one of the members of 
the church in Newport was sentenced to sit upon the gal- 
lows, with a rope round his neck, as a punishment for ob- 
serving the seventh, instead of the first day of the week. 
It is probable, however, that he was not punished for hav- 
ing observed the seventh day, but for having, in the view 
of his judges, desecrated the first day. The church in New- 
port, notwithstanding all the storms which have beat upon 



148 



SEVENTH DAY BAPTIST CHURCH. 



it, is said still to have an existence, though weak and feeble ; 
and from the small beginning above alluded to, members of 
this branch of the Church have multiplied, and increased 
to some extent in several of the States of the Union. They 
are however found in the greatest number in the State of 
New- York. 

DOCTRINES. 

So far as we can judge from their published Confession 
of Faith, we should infer that the Seventh Day Baptists are 
not Calvinistic in doctrine, as are the Regular, or First Day 
Baptists in America. They profess to believe that Christ 
died for the whole world, and that holiness of heart is at- 
tainable in the present life. On these points they are evi- 
dently Arminians. On other points called fundamental, 
they agree with other orthodox churches. In regard to 
baptism they coincide with the Regular Baptists in opinion, 
that immersion is the only mode, and believing Christians 
the only proper subjects to receive the ordinance. They 
believe also in the laying on of hands on the head of the 
newly baptized candidate. They also believe in close com- 
munion, in the strict sense of that term, allowing none to 
commune with them but members of their own Church. 
Neither will they commune with any others, even though 
the latter have been regularly immersed. The great point 
which distinguishes them from other Baptist Churches, and 
indeed from all other Christian Churches, except the Seventh 
Day German Baptists, is that which relates to the day of 
the week on which the Sabbath should be observed. All 
other Churches, with the above exception, acknowledge Sun- 
day, or the first day of the week, to be the Christian Sab- 
bath ; while the Seventh Day Baptists, as the name imports, 
believe that Saturday, the seventh day of the week, is the 
proper day of rest. In accordance with the above view, 



GERMAN BAPTISTS, OR DUNKERS. 149 

the Seventh Day Baptists meet regularly on the Saturday 
of each week for public worship. They abstain on this day 
from all unnecessary work, and although they do not con- 
sider it their duty to observe the first day as a day of rest 
from secular employment, they generally endeavor to avoid 
giving offense, or disturbing others whose views lead them 
to observe the first day of the week. 

CHURCH GOVERNMENT. 

In church government, the Seventh Day Baptists are 
congregational, each church being independent in itself. 
The offices in the church are Pastors and Deacons ; the 
incumbents of the latter being elected for life. 

STATISTICS. 

The Seventh Day Baptists have a flourishing Seminary 
in De Ruyter, 1ST. Y., and they also publish a weekly peri- 
odical at the same place, and another, the " Sabbath Re- 
corder," in the city of New- York. 

They have one Annual Conference, composed of delegates 
from churches and Associations. Of the latter bodies there 
are four, composed of ministers and delegates. The num- 
ber of ministers is between forty and fifty, with a member- 
ship of about seven thousand. 



ARTICLE XXYI. 

GERMAN BAPTISTS, OR DUNKERS. 

HISTORY. 

This denomination had its rise in Germany, and was 
introduced into America by a company of immigrants, com- 
posed of about twenty families, who landed in Philadel- 



150 



GERMAN BAPTISTS, OR DUNKERS. 



phia in the year 1*719. Their number was considerably 
augmented year after year, by fresh immigrants from the 
land of their fathers. It is said that the principles of the 
German Baptists sprang up spontaneously in Schwartz- 
erau, in Germany ; that they adopted the Baptist views in 
regard to the subjects and mode of baptism, without any 
instructer, other than the Word of God, and without know- 
ing that there were any Baptists in the world. It is also 
said, that soon after having embraced these views they 
desired one of their number to immerse the rest; but he 
refusing to do so, on the ground that he himself had not 
been immersed, they proceeded to cast lots to decide who 
should be the administrator of the ordinance, which being 
done, they repaired to a river and were therein baptized ; and 
that from that time, their numbers continued so to increase 
in Germany, as to furnish a large number of emigrants for 
the western continent, who were glad to leave their father- 
land, in order to escape the persecution consequent upon 
their innovations in matters of religion. Since their arrival 
in America they have spread themselves more or less 
through the different States of the Union ; but their set- 
tlements are principally in Pennsylvania, and in some of 
the Southern and Western States. The term " Tunkers,'' 
which signifies dippers, was applied to them as a name of 
reproach on account of their practice of immersion ; and 
the term " Tumblers " was also sometimes applied to them 
in consequence of the peculiar mode in which they im- 
mersed — by dipping, or tumbling the candidate, face down- 
ward, into the water. 



DOCTRINES AND USAGES. 



In doctrine, the German Baptists are said to be believers 
in all the fundamental principles of Christianity. They 



GERMAN BAPTISTS, OR DUNKERS. 151 

also believe in general redemption, in opposition to the 
doctrines of Calvin. In some respects they resemble the 
Friends or Quakers — dressing very plainly, taking no judi- 
cial oath, refusing to engage in war, or civil litigation. 
They wear long beards, and are noted for their simplicity, 
honesty, and industry. In addition to the preaching of 
the Word and the administration of the sacraments, they 
hold love feasts. They practise also the washing of feet 
as a religious rite, and the giving of the kiss of charity. 
They also extend to each other in worship the right hand 
of fellowship. They anoint the sick with oil, and in bap- 
tizing, they require the candidate to kneel in the water, 
who is then plunged or dipped three times with his face 
downwards, and after having been dipped remains kneel- 
ing in the water, until prayer has been offered and the 
imposition of hands has been performed. 

CHURCH GOVERNMENT. 

In church government they are partly congregational, 
and partly episcopal. The officers of the Church are 
Bishops, Elders, Teachers, Deacons and Deaconesses. It is 
the duty of the Bishop to travel from one congregation to 
another, for the purpose of preaching, administering the 
sacraments, and taking the general oversight of the Church. 
An Elder is generally the senior teacher, It is his duty to 
preach, administer the sacraments, and to assist the bishop 
in his work. A Teacher is required to instruct the people 
of his congregation, by preaching and exhortation, and, 
with the permission of the bishop or elder, baptize or cel- 
ebrate matrimony. The Deacons are expected to pray and 
exhort in the absence of the teacher and elder ; to visit all 
the flock once a year ; and to take special charge of the 
widows and orphans. The Deaconesses are required to 



152 GERMAN BAPTISTS, OR DUNKERS. 

attend to the spiritual interests of their own sex ; also to 
exercise their gifts in the congregation. Like the Quakers, 
their ministers receive no salary, or compensation of any- 
kind, not even for officiating at marriages, whether the par- 
ties belong to their Church or not. It is consequently 
impossible for their ministers to give themselves wholly to 
the work of the ministry ; their hands must minister to 
their own temporal necessities, and those of their families ; 
and as their time is thus necessarily divided between 
sacred and secular duties, the most of their ministers are 
poor in regard to this world's goods. Each congregation 
has two, three, or more ministers or preachers, and in 
travelling from place to place they usually go two to- 
gether. 

They have one General Annual Meeting, which is com- 
posed of all the bishops, elders, and teachers, with other 
members of the several congregations who may be ap- 
pointed to attend. In this Annual Meeting five of the 
bishops form a kind of Standing Committee, to prepare 
business for the consideration of the meeting ; to receive 
complaints, appeals, suggestions, propositions, &c, and 
give decisions oii questions of law as may serve to preserve 
the unity of the connection. 

STATISTICS. 

This body does not collect any reports from the differ- 
ent congregations ; we are consequently unable to give the 
exact number of ministers and members. The ministers 
probably do not exceed two or three hundred, and the 
members eight or nine thousand in number. 



SEVENTH DAY GERMAN BAPTISTS. 153 



ARTICLE XXVII. 
SEVENTH DAY GERMAN BAPTISTS. 

HISTORY. 

This small sect is an offshoot of the one spoken of in the 
preceding Article. Six years after the immigration of the 
families composing the German Baptist Church, one of 
their number, by the name of Conrad Beissel, published a 
small work, in which he set forth, that the seventh day of 
the week is, and of right ought to be, the Christian Sab- 
bath. His views not meeting with that cordial reception 
to which he thought them entitled, he became to some 
extent disgusted with the society of men, and stole away 
secretly and shut himself up in a cell or cave, at some dis- 
tance from the settlement where he had formerly resided. 
He remained secreted for some time before his place of re- 
tirement was discovered by his friends. In the meanwhile 
some of these had embraced his views, and had become 
converts to the seventh- day principles of his book. These 
converts left the settlement and formed a separate one 
around the place of his retreat, and in this solitary and iso- 
lated condition they remained for some three or four years, 
until at length, following the example of their leader and 
spiritual guide, they also retired into greater seclusion from 
the world, and formed themselves into a kind of monastic 
society, similar in many respects to the order of Capuchins, 
or White Friars, in the Roman Catholic Church. They 
erected a large convent or monaster)', and gave to their 
settlement the name of Ephrata. They adopted the habit 



154 SEVENTH DAY GERMAN BAPTISTS. 

or dress of the Capuchins, consisting of a long white robe, 
and cowl or hood. The females dressed in a manner simi- 
lar to the males. On becoming members of the order, 
they took spiritual names, and although they took no vow 
of celibacy upon them, yet they insisted on the latter as a 
virtue ; while if any members of the community preferred 
entering the married state, the whole community considered 
it their duty to assist the couple when married. All the 
property was considered as common stock, and they sup- 
ported themselves by husbandry and the pursuit of mechani- 
cal employments. They abstained from the use of flesh- 
meats, living principally on vegetables ; and from motives 
of economy, they denied themselves many of the comforts 
of life, choosing a wooden bench for a couch, and a block 
of wood for a pillow. Nearly all their household utensils 
were made of wood. Dishes, plates, cups, candlesticks, 
and even forks, were of wood. Their communion ser- 
vice, consisting of flagons, cups, and plates, was of wood. 
While motives of economy and frugality no doubt prompted 
them to such exceeding plainness, and apparent self-denial, 
yet it is possible that the poverty usually connected with 
new settlements was one reason for the course they pur- 
sued, as in after years when they became possessed of a 
greater share of this world's goods, they hesitated not to 
avail themselves of the comforts and even superfluities of 
life. 

DOCTRINES, &c. 

In regard to many points of doctrine there is a similarity 
between this people and the German Baptists, treated of 
in the preceding Article. There is however much that is 
speculative and visionary in their system of theology, if 
system it may be called. They practise immersion in a 
similar manner as the German Baptists, by requiring the 



SEVENTH DAY GERMAN BAPTISTS. 155 

candidate to kneel in the water and submit to trine immer- 
sion and the imposition of hands. As their name imports, 
they are believers in the sanctity of the seventh day of the 
week or Saturday, and reject the first or Lord's day as 
the Sabbath of rest. Their Sabbath begins on Friday 
evening and concludes on Saturday evening at sunset. 
After sunset on Saturday the first day of their week 
begins, at which time they administer the Lord's Supper 
and wash each other's feet. In worship they preserve 
the greatest simplicity. It is customary, after singing and 
prayer, for the minister to request some one of the brethren 
to read a chapter from any part of the Bible ; which being 
done, the minister proceeds to expound the chapter just 
read, after which the exhorters or teachers make a forcible 
application of the subject to the hearts and consciences of 
the hearers ; and finally any brother or single sister has 
the privilege of enlarging upon the subject, and enforcing 
the truths thereof. Much of the time is occupied in des- 
canting upon the blessings and future rewards of a single 
life, or state of virginity ; and so thoroughly indoctrinated 
are the members on this point, that out of the large num- 
ber who have entered the cloister at Ephrata, since its 
establishment, few have ever left it, but have lived, died, 
and been buried within its precincts, or are at present 
evincing their love for a single life. 

The Seventh-Day German Baptists are noted for their 
hospitality in the entertainment of strangers. They are 
opposed to war, slavery, intemperance, and civil litigation. 
On account of their self-denying doctrines and practices 
they have never flourished to any great extent. A num- 
ber of communities have been established in different parts 
of Pennsylvania, the largest of which is at Snow Hill, 
Franklin county, but the original society at Ephrata is 



156 DISCIPLES OF CHRIST. 

now nearly extinct. They have but a few ministers, prob- 
ably not over ten or twelve, and a few hundred members. 
Like the German Baptists, they give no statistics ; conse- 
quently we cannot speak with certainty as to their numer- 
ical strength. 



ARTICLE XXVIII. 
DISCIPLES OF CHRIST. 



HISTORY. 



This body of Christians owes its origin to the labors of 
the Rev. Messrs. Thomas and Alexander Campbell, — father 
and son, — who emigrated from the north of Ireland to 
Pennsylvania about the year 1800. The elder Campbell 
was a minister of the Secession Presbyterian Church of 
Scotland, and had long maintained a high standing as a 
gifted and pious minister. His health failing, he came to 
the United States and took up his abode at a place called 
Brush Run, in Washington county, Pa. His son Alex- 
ander, who had been left behind to complete his studies in 
the University of Glasgow, Scotland, soon followed with 
the rest of the family, and joined his father at ihe above 
place. The two Campbells, regretting the existence of 
the diversity of opinion which obtained among Christians, 
and supposing that the cause of such diversity was to be 
found in the written Creeds, Confessions of Faith, Articles 
of Religion, and other formularies of the different Churches, 
at once set themselves about the work of prevailing on 
Christians to surrender all these epitomes of faith and 
morals, and take the Scriptures solely for their guide. In 



DISCIPLES OF CHRIST. 157 

seeking to accomplish this object, they sought the aid and 
co-operation of the ministers and members of the Presby- 
terian Church, with which they at that time stood con- 
nected. As a body, the Church refused to sanction or 
assist in the undertaking. A few members however gave 
in their adherence, and a small congregation was soon col- 
lected at Brush Run, and a meeting-house, partly erected, 
Thomas and Alexander being regularly chosen and ap- 
pointed as associate pastors of the church. The organiza- 
tion of this church took place on the 7th day of Septem- 
ber, 1810. After the organization of the above church, 
the minds of both father and son underwent a change in 
relation to the subject of baptism. Hitherto they had, as 
Presbyterians, been paedobaptists — believing in the validity 
of infant baptism, and in sprinkling as the mode. They 
now became believers in immersion as the only mode, and 
in its administration to adult believers only. Having them- 
selves been sprinkled in their infancy, they thought it 
necessary to submit to the ordinance anew, and, with several 
other members of their congregation, were immersed on 
the 12th day of June, 1812. In consequence of this step, 
many of their members, who still retained predilections for 
infant baptism, left them and returned to their former 
church associations. Those who remained however were 
of one heart and mind on the subject of baptism. Being 
drawn thus unexpectedly into close juxtaposition with the 
Regular Baptists, overtures were made by the latter to the 
Brush Run church, to the effect that they might become 
more closely and formally connected together. Accord- 
ingly, in the latter part of the year 1813, they became 
associated with the Red Stone Baptist Association, with 
the understanding, however, that no terms of union should 
be required, except such as were required by the Word of 
8 



DISCIPLES OF CHRIST. 



God. This connection with the Regular Baptists gave 
Alexander Campbell a much greater degree of influence 
than he would otherwise have possessed. It however 
caused considerable opposition among those members of 
the Red Stone Association, who were not of Mr. Camp- 
bell's way of thinking in reference to creeds and formula- 
ries of faith. As a consequence the church at Brush 
Run was the object of much fierce invective, and its con- 
nection with the Association was sought to be destroyed. 
Meanwhile parties had formed in the Brush Run church, one 
of which desired to withdraw all connection from the Asso- 
ciation ; and for the purpose of saving the church from 
division and contention, Alexander Campbell and some 
thirty others obtained a dismissal from the same, and 
immediately organized themselves into a new church in 
Wellsburg, Va., and were afterwards admitted into the 
Mahoning Baptist Association of Ohio. This took place 
about ten years after the organization of the Brush Run 
church ; and so great were the benefits arising from this 
change of relation, that in 1828 the Association as a body 
formally embraced Mr. Campbell's views, and rejected all 
formularies of faith and doctrine, and relinquished all 
authority over the churches within its bounds. The for- 
saking on the part of this Association of the old landmarks, 
could not but awaken jealousy and hostility on the part of 
many of the Baptist churches and Associations who, still 
unconvinced by Mr. Campbell's reasoning, preferred the 
old system of church fellowship and doctrine. Hence, 
shortly after the abandonment of the established usages of 
the Baptist Church by the Mahoning Association, a large 
number of churches in the country contiguous to it, and 
composing the Beaver Association, formally withdrew 
their fellowship from said Mahoning Association, and the 



DISCIPLES OF CHRIST. 159 

churches connected with it. The example thus set by the 
Beaver Association, was soon followed by other Associa- 
tions and churches in Kentucky and Virginia, who not only 
excluded from their fellowship Mr. Campbell and the 
churches and Associations embracing his views, but 
also those of their own members who believed in his doc- 
trines. Thus were Mr. Campbell and his followers no 
longer an integral part of the Baptist Church. Being 
thrown upon their own resources, they immediately formed 
distinct churches, and declared themselves independent ; 
in which state they have remained until the present day. 
The exclusion of Mr. Campbell and his followers from the 
Baptist churches, did not operate prejudicially to the inter- 
ests of his cause, but rather served to give greater publicity 
to his particular views ; and many who had hitherto stood 
aloof from him, at once identified themselves with his fol- 
lowers. From that period the Disciples of Christ have 
been slowly but steadily increasing in numbers and influ- 
ence, not only by accessions from the world, but by seces- 
sions from other Churches, including the Baptist, Presby- 
terian, Episcopalian, Methodist, Lutheran, and even the 
Roman Catholic Churches. The principles of this denom- 
ination are not confined to the United States. Disciple 
churches have been formed in Canada, England, Scotland, 
and Ireland. 

DOCTRINES. 

It is somewhat difficult, in the absence of a written creed 
or confession of faith, to learn the precise points on which 
the Disciples differ from other denominations ; thus much 
however may be said : that they believe in the general or 
universal redemption of mankind ; in the divinity of Jesus 
Christ; in the necessity of baptism for the remission of 
sins. On this last point they differ materially from their 



160 DISCIPLES OF CHRIST. 

Baptist brethren, the latter admitting none but believers to 
the ordinance ; and the former insisting on baptism as a 
pre-requisite to saving or justifying faith, — as a duty to be 
performed before pardon of sin can be secured. Hence 
penitents are in their view the proper subjects of Christian 
baptism. As to the mode of baptism, they believe ex- 
clusively in immersion. They adopt also the practice of 
weekly communion. Although they are immersionists, they 
debar none from the Lord's Supper on account of an 
invalid baptism ; indeed they do not consider baptism to 
be an indispensable pre-requisite to communion. The Dis- 
ciples do not appear to believe in what is technically called 
conversion, or an instantaneous transition from sin to 
holiness, and from guilt to justification ; but rather, that 
the work of regeneration or conversion is progressive 
through life. In regard to the Sabbath also their views 
differ from those of other Churches. The Jewish Sabbath, 
or seventh day of rest, they conceive to have been done 
away at the entering in of the C hristian dispensation ; that 
the first day has not been (as is generally believed by other 
Christians) instituted in the place thereof, as a day of 
obligatory rest, but that it is nevertheless proper to set 
apart the first day of the week as a day of praise, and for 
the purposes of public worship, and especially to commem- 
orate the resurrection of Jesus Christ from the dead ; also 
"wherein to take up collections for the poor. 

CHURCH GOVERNMENT. 

Their church government is independent, each church 
being permitted to manage its own affairs, without hin- 
drance from any other body or power. Their church offi- 
cers are Elders, Evangelists, and Deacons. The elders 
and deacons are officers of local churches ; and the evan- 



DISCIPLES OF CHRIST. 



161 



gelists itinerate through the connection, and are generally- 
supported as missionaries at large, by the contributions of 
the Disciples. 

MODE OF WORSHIP. 

This diners not materially from the worship of the Reg- 
ular Baptists, with the exception that the ministers, instead 
of selecting a single passage of Scripture as a text, usually 
expound a whole chapter. They also practise weekly 
communion, and admit freely members of other churches to 
commune with them. 

INSTITUTIONS AND STATISTICS. 

The Disciples have numerous seminaries of learning for 
the education of their youth; and among these, two Col- 
leges of some repute, — Bacon College, in Kentucky, and 
Bethany College, in Bethany, Virginia, Mr. Campbell being 
the President of the latter institution. They have also several 
associations of a benevolent and religious character among 
them. They publish a number of periodicals, the most 
able of which is called the " Millenial Harbinger," now, 
or till recently, edited by Mr. Campbell, Jr. 

The Disciples are found in the greatest number in the 
Southern and Western States, particularly in Ohio, Illinois, 
Indiana, Virginia, Kentucky, and Missouri ; and as their 
declared object is the union of all parties, sects, churches, 
and denominations, in one great brotherhood of disciples, 
they expect to nourish and spread until all party names 
shall be given up, and all religious people become simply 
the " Disciples of Christ." 

The number of churches belonging to this denomination 
in the United States is about 1,600 ; of ministers about 
1,000 ; and of members, 127,000. 



162 CHRISTIAN CONNECTION. 



ARTICLE XXIX. 

CHRISTIAN CONNECTION. (UNITARIAN BAPTISTS.) 

HISTORY. 

The Christian Connection is purely American in its 
origin, having sprung from no church or society in Europe, 
or other part of the Old World. Neither did it spring 
from any one body of Christians in the New World, but 
from three different sources widely apart from each other — 
the Methodist, Baptist, and Presbyterian Churches. 

The first source was found in the State of North Caro- 
lina. When the secession from the Methodist Episcopal 
Church took place in the year 1*793, commonly called by 
Methodists the "O'Kelly Secession," the seceding body at 
first took the name of " Republican Methodists," but after- 
wards resolved to be known by no other name than that of 
Christians. The second source had its location in Vermont. 
In the year 1800, Dr. Abner Jones, a member of the Bap- 
tist Church in that State, becoming dissatisfied with the 
creed of his Church, and with all party names and sec- 
tarian denominations, and preferring the Bible alone, as the 
confession of his faith and the code by which to regulate 
his morals and conduct, labored to gather together a 
church composed of those who entertained sentiments like 
his own. He soon succeeded in organizing a church of 
twenty-five members in the town of Lyndon, Vt. Two 
years afterwards he organized another in Bradford, Vt., 
and during the ensuing year, still another in the State of 
New-Hampshire. He was soon aided in his labors of 






CHRISTIAN CONNECTION. 163 

founding churches, by ministers from the Close Com- 
munion and Free Will Baptist Churches, who left their 
former associations, and in some cases brought their flocks 
with them. The third source had its location in Kentucky 
and Tennessee. About the year 1800, an extensive 
revival of religion took place in the Presbyterian Church 
in that region of country. While some of the Presbyte- 
rian ministers labored for its promotion, others, supposing 
it to be the effect of mere animal excitement, labored 
assiduously for its suppression. This opposition to the 
revival was no doubt increased from the fact that its chief 
promoters were supposed to preach anti-Calvinistic senti- 
ments. At length, in the year 1801, the Synod of Ken- 
tucky attempted formally to apply a remedy for the cure 
of the existing evils, the result of which action was that 
five of its ministers withdrew from the jurisdiction of the 
Synod, and organized themselves into a new and inde- 
pendent Presbytery, called the Springfield Presbytery. 
They kept up this organization. for about two years, when 
they formally adopted a new name for themselves and fol- 
lowers — that of Christians. 

From these three distinct sources arose the Christian 
Connection in the United States ; and although at first they 
were unapprised of each other's existence, yet as they sub- 
sequently became acquainted with each other's views and 
sentiments, they became consolidated into one general 
body, under their proper denominational title — The 
Christian Connection. Since the period of the union of 
all the societies springing from these respective sources, the 
" Christians" in the United States have become quite 
numerous. 

DOCTRINES. 

The Christians have no written creed, or discipline, 
aside from the New Testament ; consequently they have no 



164 CHRISTIAN CONNECTION. 

written confession of faith to serve as data from which to 
judge of the doctrines maintained by the body. In the 
absence of a written creed, however, they have what may 
with propriety be denominated an unwritten creed, or 
system of theology, which is uniformly preached among 
them, and believed both by preachers and people. This 
system embraces the following particulars, as far as we can 
judge from their preaching and writings : 1. That man 
by nature is a sinner, and stands in need of forgiveness 
and regeneration. 2. That Jesus Christ died for all men, 
without respect of persons. 3. That all men ought to 
repent, believe, and be converted. 4. That apostasy from 
the true faith is possible, and that without repentance such 
apostates must be for ever lost. 5. That rewards and 
punishments in a future state are eternal in duration. 
6. That Jesus Christ is the Son of God, but not equal with 
the Father, and that the doctrine of the Trinity is un- 
scriptural. 7. That the sufferings and death of Christ were 
expiatory and vicarious. 8. That adult believers are the 
only proper subjects of Christian baptism, and immersion 
the only mode. 9. That all creeds, confessions of faith, 
articles of religion, disciplines, or written covenants, are 
unauthorized by Scripture, superfluous, and dangerous. 

CHURCH GOVERNMENT. 

Each society or church is congregational, and forms in 
itself an independent body, both in regard to matters of 
faith and discipline. The churches however are repre- 
sented by ministers and lay delegates in Annual Conferences. 
In the latter bodies ministers are received and ordained, or 
recommended to the churches as pastors. The character 
of each minister passes in review before this body every 
year, and measures of a general nature are adopted and 
recommended. 



MENNONITES. 165 

MANNER OP WORSHIP. 

Their mode of worship is very similar to that of the 
Free Will Baptists, with whom they appear at times to 
hold fraternal intercourse, and between whom there is also 
a great similarity in regard to all points of doctrine, ex- 
cepting that which relates to the divinity of Jesus Christ, 
the Free Will Baptists being Trinitarians. There is also a 
similarity in their mode of preaching, and the recitative tone 
of voice employed in their public performances. It is 
perhaps in consequence of the existing similarity which 
obtains between the two bodies, that the Christians have 
sometimes been called Unitarian Baptists, a name however 
which they disavow. 

STATISTICS. 

The Christians have a General Book Concern at Albany, 
X. Y., from which press nearly all their denominational 
works are issued. The " Christian Palladium," a re- 
ligious paper, is also published at this press. They have 
three or four other periodicals published in different parts 
of the country. They have three seminaries of learning, 
one in New-Hampshire, one in New-York, and another in 
North Carolina. The number of ministers and members 
cannot be accurately ascertained. The highest probable 
number of the former is 1,500, and of the latter, 35,000. 



ARTICLE XXX. 

MENNONITES. 

HISTORY. 

Menno Simon, the founder of this sect, was a native of 
Friesland, Holland, and was born in 1495, being the con- 
temporary of Martin Luther, and other great reformers of 
8* 



166 MENNONITES. 

that age. He was at first a Roman Catholic priest, but 
after carefully reading the New Testament, became a re- 
former, and extended his travels through different countries 
of Europe. Being a man of deep piety and exalted virtue, 
and being possessed of brilliant powers of persuasion and 
eloquence, he not only drew large congregations to listen to 
his appeals, but many became convinced of the truth of 
the reformed religion, so that he soon had the pleasure of 
numbering his followers by tens of thousands scattered 
throughout the provinces of Germany, Holland, Westpha- 
lia, and other portions of the continent. His disciples and 
followers at length became the objects of bitter persecution 
on account of their religious peculiarities, and were forced 
to seek refuge in other lands from the fury of the oppress- 
or; and in 1683 a company of Mennonites emigrated to 
Pennsylvania, at that time under the government of Will- 
iam Penn, where being joined in subsequent years by other 
immigrants, they at length were able to form considerable 
settlements, and to become somewhat numerous, particu- 
larly in Pennsylvania, where the principles of the sect be- 
came permanently established, and where many Mennonites 
are to be found at /the present day. 

DOCTRINES 

Up to the year 1727, the Confession of Faith of this 
body of Christians had always been couched in the Dutch, 
German, and French languages, but in the latter year was 
translated into English ; since which time there has always 
been an English version. 

Their Articles of Faith are eighteen in number. The 1st 
asserts their belief in God ; 2d. In the fall of man ; 3d. In 
the promise of a Saviour ; 4th. In the birth of Christ, and 
his character as God of the universe, and that he died for 



MENNONITES. 167 

all men ; 5 th. In the gospel ; 6th. In the necessity of re- 
pentance and reformation ; 7th. In the baptism of believ- 
ers ; 8th. In the Church of God ; 9th. In church officers, 
consisting of Teachers, Deacons, and Deaconesses ; 10th. In 
the Lord's Supper; 11th. In feet- washing ; 12th. In the 
marriage of believers ; 13 th. In a magistracy ; 14th. In 
non-resistance in cases of defense ; 15th. In the unlawful- 
ness of judicial oaths ; 16th. In excommunication ; 17th. 
In avoiding the excommunicated ; 18th. In a resurrection, 
general judgment, and in eternal rewards and punishments. 
From the above condensed statement of their Articles of 
Faith, it will be seen that the Mennonites are Trinitarian 
and Arminian in their views of theology. They are not 
Baptists, so far as the mode is concerned, as might be 
inferred from the seventh article, for they invariably ad- 
minister the ordinance by pouring water on the head of the 
candidate. 

FORM OF GOVERNMENT AND USAGES. 

In church government they maintain a sort of moderate 
episcopacy, their church officers being Bishops, Elders, 
Deacons, and Deaconesses. These are usually chosen by 
casting lots, and they receive no compensation for their 
official services. Their ecclesiastical bodies meet twice a 
year, and are called Semi-annual Conferences. They prac- 
tise the ordinance of feet- washing, and are represented as 
an industrious, tidy, peaceful, and hospitable people. They 
are found scattered more or less through Pennsylvania, 
Ohio, Maryland, Indiana, New-York, and Canada. 

STATISTICS. 

The number of ministers is supposed to be about 240, 
and of members in communion with them about 60,000, 



168 REFORMED MENNONITES. 

ARTICLE XXXI. 
REFORMED MENNONITES. 

HISTORY. 

This body, like the one treated of in the preceding Arti- 
cle, derives its name in part from Menno Simon, for whose 
history see said Article. Previous to the year 1811, the 
Reformed Mennonites formed a part of the Mennonite body ; 
but believing that the latter had become somewhat corrupt 
by permitting practices to exist among them at variance 
with their Articles of Faith, and that they had fallen from 
their original state of purity, many efforts were made by 
the more devout to bring the majority to repentance and 
reformation ; but these efforts proving unavailing, a few of 
the zealous members withdrew from the parent body, and 
organized a new branch in the year 1811, in Strasburg, 
Lancaster county, Pa., at which time and place they 
chose the Rev. John Hern as their leader and minister. 
Mr. Hern labored successfully in the ministry, and through 
his instrumentality many souls were professedly brought 
into the kingdom of Christ. Members and ministers were 
multiplied, until branches of this body were formed in dif- 
ferent portions of Pennsylvania, Ohio, Indiana, New- York, 
and Canada. 

DOCTRINES. 

Their Articles of Faith are similar to those of the parent 
society, with the exception of another, which they have 
added to the original number, which forbids the holding 
of any civil office in the gift of the people, or State and Gene- 
ral Governments ; and also a few additional clauses to other 



HOOKER MENNONITES. 169 

articles, the most important of which is one which forbids 
voting for civil or magisterial officers. 

CHURCH GOVERNMENT, &c. 

Their form of government is also similar to that of the 
body from which they seceded, as are their usages and 
form of worship. As they account it sinful to obtain any 
statistical information in regard to their numbers, &c, we 
have no opportunity of knowing the exact number of minis- 
ters and members. The former probably amount to about 
one hundred, and the latter to five thousand, more or less. 



ARTICLE XXXII. 
HOOKER MENNONITES. 

HISTORY. 

This small sect of Christians is a branch of the parent 
Mennonite Society in Holland and Germany. In the latter 
part of the seventeenth century, a distinguished Swiss divine 
by the name of Jacob Amen began preaching the doctrines 
of the Mennonites in different parts of Switzerland and 
Germany. Although not properly the founder and origi- 
nator of this sect, yet he took such a prominent part in 
their proceedings, that this body has sometimes been called 
by the name of the Amish Church, in honor of its patron 
and friend, although such a name is publicly disavowed by 
the ministers of the same, while they claim to be the de- 
scendants of the Waldenses, and a legitimate branch of 
the Mennonite Society. 

By whom and when the principles of the Hooker Men- 
nonites were introduced into the United States, is not cer- 
tainly known. Probably some of this sect accompanied 



1*70 UNITED BRETHREN, OR MORAVIANS. 

the members of the parent Mennonite Society in their mi- 
gration from Europe to America about the beginning of 
the eighteenth century ; since which time they have main- 
tained a separate though somewhat feeble existence in those 
places where the other Mennonite bodies mostly flourish. 

DOCTRINES, USAGES, &c. 

The doctrines of the Hooker Mennonites are similar to 
those of the Mennonites and Reformed Mennonites, the 
great difference between them being, that the former body 
are disposed to be more simple in their dress and manners, 
and much more strict in their discipline. The name 
" Hooker " Mennonites, originally a term of reproach, was 
given them on account of their having discarded the use of 
buttons in their clothing, and substituted the use of hooks, 
while for an opposite reason the other main branch of the 
Mennonite Society is sometimes known by the name of " But- 
ton" Mennonites, or " Buttonites." Their mode of living, 
manner of worship, form of church government, church 
officers, opposition to war, offensive and defensive, and 
to holding civil offices or taking judicial oaths, are all simi- 
lar to those of the Mennonites. Their number in the United 
States is probably about five thousand. 



ARTICLE XXXIII. 
UNITED BRETHREN, OR MORAVIANS. 



HISTORY. 



The United Brethren were originally the descendants of 
the Bohemian and Moravian Christians in Europe, who 
being persecuted in their own countries formed a religious 



UNITED BRETHREN, OR MORAVIANS. l7l 

settlement under the auspices and supervision of Count 
Zinzendorf, a German nobleman of wealth and influence. 
For the purpose of affording them protection, he invited 
the persecuted reformers of his own and neighboring coun- 
tries to meet together and form a community on one of his 
landed estates in Germany ; which invitation being accepted 
by large numbers, a village was very soon formed to which 
the name of Herrnhut was given. 

After a while it was observed by Count Zinzendorf, that 
although there was an agreement in opinion in relation to 
important and fundamental doctrines among his proteges, 
there nevertheless existed a difference of views in relation 
to those of minor consequence ; which disagreement sug- 
gested to the mind of the Count the propriety of their 
adopting certain articles of faith in regard to which they 
could all agree and yield their ready assent, while at the 
same time they could avoid an expression on those points 
in reference to which not only they, but the Protestant 
world, were more or less divided. Having adopted a 
formula of faith, they formed themselves, in the year 1727, 
into a social and religious community, wherein all the 
property owned by individual members of the body became 
invested as common stock, to be used for the benefit of the 
whole. 

As the Herrnhut establishment increased much faster in 
numbers than facilities could be provided for their steady 
employment and comfortable support, it was judged best 
to form other communities in other parts of the world, 
where greater facilities could be secured ; and in due time 
colonies of Moravians made their appearance in Holland, 
England, and America. 

The first colony of United Brethren in America immi- 
grated about the year 1745, and settled in Pennsylvania, 



172 UNITED BRETHREN, OR MORAVIANS. 

where they formed the village of Bethlehem. Subse- 
quently other colonies arrived, and formed the communi- 
ties of Nazareth and Litiz in Pennsylvania, and Salem 
in North Carolina. From the period of the settlement of 
the first Moravian colony in the United States to the 
present time, the United Brethren have existed in consid- 
erable numbers in different parts of the Union, particularly 
in New- York, Philadelphia, and other cities and large 
towns. Although the Brethren at first adopted the com- 
mon stock- principle in Europe, yet being attended with 
many difficulties and perplexities, it way abandoned on the 
arrival of the colonies in America, where land being cheap, 
and other facilities great for individual enterprise, there 
did not exist the same necessity for the community system. 
But while the system of a community of goods was aban- 
doned for a more beneficial one, the old system, as it had 
existed, served in some measure to prepare the way for a 
closer connection, both in religious and temporal matters, 
than would probably have obtained without its prior ex- 
istence. 

DOCTRINES. 

The doctrines, of the Moravians are those which are con- 
sidered fundamental by all evangelical denominations. The 
body puts forth no creed, but such as is acknowledged by 
all orthodox Churches. While considerable latitude of 
views obtains among the members in relation to minor 
points, there is a general assent given by them to the great 
leading truths of Christianity. As an expositor of their 
general views, the Augsburg Confession of Faith is alluded 
to by them, although no subscription or assent thereto is 
required of any of their members or ministers. The ma- 
jority, perhaps all, are decidedly Arminian, and believe 
that Jesus Christ died for all men. 



UNITED BRETHREN, OR MORAVIANS. 1*73 

CHURCH GOVERNMENT AND USAGES. 

It is in their social and ecclesiastical relations, rather 
than in a doctrinal view, that the Moravians will be looked 
upon with interest. The Church of the United Brethren is 
peculiarly a missionary Church, in every country where it 
exists ; and it is safe to say that no other Church, society, 
sect, or denomination has, with the same amount of means, 
accomplished as much for missions as have the Moravians. 
At an early period of their history, missions were estab- 
lished by them in the West Indies, Greenland, Labrador, 
Cape of Good Hope, Surinam, and various other places, 
and these missions have been abundantly successful in 
advancing the knowledge of the gospel. All the missions 
of this Church are under the control of a central missionary 
department; and in whatever part of the world missions 
have been established, societies raised, or communities 
formed, all are subject, directly or indirectly, to the direc- 
tion of the parent Board of General Directors, at or near 
Herrnhut. In England and the United States there are 
subordinate local Boards of Elders, who manage the affairs 
of the Society, or " Unity," as the Brethren prefer to call 
their associations. The appointment of all ministers and 
missionaries to their respective offices and fields of labor, 
rests entirely with these Boards of Elders. Each commu- 
nity is governed directly and locally by an Elder and a 
Committee, the latter being chosen by the male members 
of the church. In villages composed entirely of Moravi- 
ans, all moneys necessary to be raised for the support of 
the local ministry, missions, education, police regulations, 
&c, are regularly assessed by this Committee to each 
householder and tax payer ; and should there remain a 
surplus on hand, after defraying all necessary expenses, 



174 



UNITED BRETHREN, OR MORAVIANS. 



such, surplus goes to other communities, who stand in need 
of assistance. 

A local community, when fully organized, has the follow- 
ing peculiarities : No person but a member of the Society 
can become a householder, or permanent resident among 
them. All balls, plays, gambling, and parties of pleasure 
or amusement, and promiscuous meetings of youth of both 
sexes, are strictly forbidden. Single brethren's houses, and 
single sisters' houses, are erected and occupied separately 
by each of these classes. Houses are also provided for 
the exclusive use of the widows. The children are placed 
under the superintendence of one of their own sex, and the 
whole establishment is placed under the superintendence of 
Elders and Eldresses, who have the oversight of these va- 
rious classes of persons. The Elders, with the minister 
and committee before alluded to, constitute the government 
of the place. 

MODE OF WORSHIP, &c. 

Religious worship is publicly observed on every evening 
of the week. On the morning of the Sabbath, the litany 
is read in public service, and a sermon delivered by the 
minister. Holy days, such as Christmas, Good Friday, 
Easter, Pentecost, &c, are statedly observed with all due 
solemnity. Before partaking of the Lord's Supper the 
congregation usually meets to sing hymns, and play or 
listen to instrumental music. They also frequently hold 
love feasts, in which they partake of cakes, coffee, choco- 
late, or tea. On the festival of Easter, they have a cere- 
mony of a peculiar kind. The congregation assembles in 
the burying ground at sunrise. Here a service accompa- 
nied with instrumental music is performed, in commemo- 
ration of all who have died in the Lord during the year. 

The death of every member of the community is pub- 



UNITED BRETHREN, OR MORAVIANS. 1^5 

licly announced by a band of music marching through the 
village. At the funeral also, the band accompanies the 
procession to the grave, playing favorite lively hymn tunes, 
while on the part of all there is no sign of mourning exhib- 
ited of an external character. During the performance of 
the band the body is committed to the silence of the grave, 
in hope of a better resurrection. The burying grounds of 
the Moravians are laid out with great taste, reminding one 
of a flower garden, rather than of a place of sepulture. 
Another peculiarity of the Moravians is their habit of casting 
lots in order to decide all difficult questions, believing as 
they do that the disposing thereof is from the Lord. 

The Moravians have an order of ministers called Bishops, 
who alone possess the power of ordination ; an order of El- 
ders, toadminister the sacraments ; and an order of Deacons, 
who in certain cases administer the sacraments also. They 
have also female Elders, or Eldresses, who are not ordained, 
and who have no voice in the transaction of business. 
Members of the community who violate the rules may, after 
reproof has been given without effect, be excluded from 
the society. Members who become dissatisfied may leave 
at any time. There are few if any communities in the 
United States organized in the above perfect manner. 
Indeed many of the members do not reside in any commu- 
nity, but are found scattered through many of the villages 
and cities of the land. 

STATISTICS. 

The probable number of United Brethren, ministers, and 
missionaries, in the United States, is about two hundred ; 
with a membership of about ten thousand. 



176 UNITED BRETHREN IN CHRIST. 



ARTICLE XXXIV. 

UNITED BRETHREN IN CHRIST, OR GERMAN METHODISTS. 

HISTORY. 

This body of Christians dates its origin to the year 1758. 
The founder of it was the Rev. William Otterbien, a pious 
and distinguished minister of the German Reformed Pres- 
byterian Church, who emigrated to this country in the year 
1752. Being deeply imbued with the spirit of his Divine 
Master, he engaged in the most arduous labors, being 
assisted by other German divines, who, partaking of the 
same pious spirit, spent their strength for the good of their 
countrymen in America. At an early period of their Amer- 
ican history, they associated largely with the people called 
Methodists, and on account of their familiarity with this 
people, they acquired the name of " German Methodists," 
by which name they are still known in some parts of the 
country. Mr. Otterbien had the honor of assisting at the 
ordination of the first Methodist Episcopal Bishop in Amer- 
ica, — Francis Asbury, — who in some respects was very 
much like this holy, gifted man, whose popularity and 
moral influence as a preacher were very great, not only 
among the Germans, but among the English population. 
At the call of Mr. Otterbien large congregations would as- 
semble from all parts of the country, and spend a number 
of days together in the worship of God in some grove or 
other selected place. At these meetings, which on account 
of their size and importance were called " Big Meetings," 
the leading doctrines of the gospel were faithfully and fear- 
lessly preached, without reference to any denominational 
peculiarities ; and such was the spirit of brotherly love and 
affection which existed among the people assembled at 






UNITED BRETHREN IN CHRIST. 1*7 7 

these meetings, that many Lutherans, German Reformed, 
Methodists, Mennonites, <fcc, desired the organization of a 
body of believers where the disputed points of theology 
might be kept out of sight. Accordingly, at one of these 
Big Meetings, held in 1758, measures were taken to ac- 
complish such an organization, and in the following year a 
Conference was held in Baltimore, where some progress 
was made towards the desired result ; but it was not until 
the year 1800 that the Church was in all respects fully 
organized and became formally known as the Church of the 
United Brethren in Christ. At the Conference which fully 
organized the Church Mr. Otterbien and Rev. Martin Boehm 
were duly elected Bishops of the Church ; and from that 
period down to the year 1815, the ministers and members 
increased to such a degree, that at the latter period it was 
found necessary for self-preservation to adopt a regular 
plan of church government. And since that time their 
increase has been gradual, but steady, from year to year. 

DOCTRINES. 

At the Conference in 1815, when the plan of Church 
government was adopted, a Confession of Faith was also 
prepared and assented to, which has since remained the ex- 
ponent of their principles of belief. This Confession of 
Faith contains nothing in relation to minor theological 
points, and embraces only the fundamental principles of 
Christian faith, as recognized and taught by all evangelical 
Churches, with the exception of those which relate to the 
manner of observing the celebration of the Lord's Supper, 
and the ordinances of baptism and feet-washing ; the mode 
of observing the two former being left to the judgment of 
the person concerned, and the obligation of the latter with 
his conscience whether to comply or otherwise. It is only 
necessary to add, that they believe in the Trinity in Unity, 



178 UNITED BRETHREN IN CHRIST. 

in the necessity of regeneration, and in endless rewards and 
punishments. 

CHURCH GOVERNMENT. 

The plan of church government proposed and adopted 
in 1815 provides for the establishment of a quadrennial 
General Conference, the Bishops to be Presidents thereof, 
and who are to be elected at each session of the body. It 
provides also for the holding of Annual Conferences, of 
which local preachers form a part. 

In addition to these General and Annual Conferences, 
they have Quarterly Conferences, Societies, and Classes, 
similar to those among the Episcopal and other Metho- 
dist Churches. ; They have also Stations, Circuits, and 
Districts ; Bishops, Presiding Elders, Travelling and Lo- 
cal Elders, and Preachers, Exhorters, Stewards, and Class 
Leaders. The General Conference delegates are elected 
by the laity of the Church, as are also the ministers 
who compose the Annual Conferences. Stewards are 
elected by the Quarterly Conference, and Class Leaders by 
their respective classes. It will thus be seen that the 
government of the Church is a moderate or congregational 
episcopacy, or a system which embraces two different kinds 
of government, the episcopal and laical. 

RULES OE THE CHURCH. 

Among other rules of discipline by which the United 
Brethren are governed, we find those prohibitory of Free 
Masonry and other secret societies, slavery, drunkenness, 
or using, manufacturing, or trafficking in spirituous liquors. 

MODE OF WORSHIP AND STATISTICS. 

Their manner of worship and mode of doing business 
are similar to the usages of the Methodists in these respects. 

The number of ministers belonging to this body is at 
present said to be about 500, with a membership of 67,000. 



CHURCH OF GOD. 1^9 

ARTICLE XXXV. 

CHURCH OF GOD. 

HISTORY. 

The small sect claiming the above title, originated in the 
year 1830, with Rev. John Winnebrenner, a minister of 
the German Reformed Church in Harrisburg, Pa. This 
minister, for ten years previously, had been the pastor of 
the German Reformed congregation in the above place, and 
during the period of his pastorate, revivals of religion were 
frequent within the bounds of his pastoral charge ; but as the 
older members of his church had never themselves felt the 
power of converting grace in their own hearts, they violently 
opposed the progress of the work of God, and were aided to 
some extent by ministers of the German Reformed Church 
in other localities. But in spite of opposition the work of 
revival continued, and extended itself to other churches and 
congregations. Indeed a large number of new churches 
were raised up as fruits of these revivals, until at length 
they became sufficiently numerous to form a respectable 
body by themselves. In the meantime, Mr. Winnebren- 
ner's sentiments in regard to theology and church govern- 
ment underwent a change, and other preachers were raised 
up from among the converts whose views coincided with 
those advanced by their acknowledged leader. In the year 
1830, a call was made for holding a Convention, for the 
purpose of forming an association between the churches, 
and adopting measures whereby they might more efficiently 
co-operate in the great work of saving souls. Upon the meet- 



180 CHURCH OF GOD. 

ing of the Convention, Mr. Winnebrenner was chosen 
Speaker, or Moderator, and the result of their deliberations 
was the organization of a body separate from the German 
Reformed Church, and bearing the title " Church of Cfod." 

DOCTRINES. 

The doctrines of this Church are Arminian. She rejects 
wholly the theory of unconditional election and reprobation, 
and advocates in strong terms the universality of the atone- 
ment. On all other points fundamental to Christianity she 
agrees with all orthodox Churches. In addition to baptism 
and the Lord's Supper, she practises the rite of washing 
the disciples' feet, and considers the latter ordinance as 
equally obligatory upon Christians as the two former. 
In relation to baptism she teaches that immersion is the 
only proper mode, and adults the only proper subjects. 
She teaches also that the Lord's Supper should be admin- 
istered frequently, but only in the evening, and that the 
communicants should receive it while in a sitting posture. 
She believes in the utility of extra combined efforts for the 
salvation of souls, such as protracted meetings, camp 
meetings, &c. She bears a decided testimony against in- 
temperance, war, and slavery, and makes it the dutj* of her 
members to abstain from all these evils. She teaches also 
the personal reign of Christ on earth, and a thousand years 
of millenial glory ; that new heavens and a new earth will 
be literally created ; that there will be two distinct resur- 
rections, the first at the beginning of the millenial reign, 
and the latter that of the wicked at the end thereof. 

CHURCH GOVERNMENT. 

In church government this body is independent and con- 
gregational ; yet the members of all churches when duly 



JEWISH CHURCH. 181 

organized are subject to the supervision of a Church Council, 
composed of the Preachers in Charge, and the elders and 
deacons of each church, all of whom are elected by the 
members. In addition to the councils of each local church, 
they have a confederation of churches called an "Eldership," 
consisting of all the pastors within certain bounds, and an 
equal number of ruling elders as delegates. She has in 
addition to her local churches, or stations, larger fields of 
operation, called circuits. Hence her ministers are some 
of them stationed, and others travel on circuits, and others 
are missionaries at large. 

STATISTICS. 

This Church sustains one religious periodical, called the 
" Gospel Publisher," issued at Harrisburg, Pa. She has 
one Annual Conference, three Elderships, about one hun- 
dred ministers, and twelve thousand members. 



ARTICLE XXXVI. 
JEWISH CHURCH. 

HISTORY. 

For the origin of this Church we refer the reader to the 
Books of Moses in the Old Testament, and to the- works of 
Josephus, the Jewish historian. In the year of our Lord 
70, as is well known, Jerusalem, the metropolis of the 
Jews, was destroyed by a Roman army under the command 
of Titus, the son of Vespasian, the Roman Emperor ; at 
which time eleven hundred thousand Jews were destroyed 
by sword, fire, or famine. The survivors of this horrible 
9 



182 JEWISH CHURCH. 

carnage took refuge in different countries, but wherever 
they could collect their scattered numbers in sufficient 
force, they generally resorted to arms against the govern- 
ments under which they lived. In the year 130, Barocaba, 
who pretended to be the Messiah, raised an army of two 
hundred thousand men for the purpose of destroying the 
Roman power and re-establishing themselves in Jerusalem ; 
but they were defeated by the forces of the Emperor 
Adrian, with a loss of sixty thousand men. Having become 
scattered through all the nations of Europe and the inhab- 
ited portions of Asia, measures were resorted to by the 
respective powers to destroy, if possible, every remnant of 
the Jewish race. In France, Spain, Portugal, Italy, and 
other nations, they were massacred by tens of thousands. 
In England, in the year 1291, a decree of banishment was 
issued against them, and it is said that no less than one 
hundred and sixty thousand Jews had to flee for their 
lives. Not only Christians, but heathen and Mohammedan 
nations persecuted and destroyed them ; and one of the 
greatest wonders of history is, that after having been 
scattered, peeled, and torn by every nation, they have been 
preserved as a distinct race in an almost miraculous man- 
ner. It is estimated that the present number of Jews in 
the world is fully equal to the number existing at the birth 
of Christ. 

The first emigration of Jews to America took place about 
the year 1660. It consisted of a company of Spanish and 
Portuguese Jews, who fled from their respective countries 
to escape persecution and death, and settled in the Dutch 
colony of New- Amsterdam, now New- York. About the 
year 17*70, a colony of Jews settled in Newport, Rhode 
Island, and formed a congregation, which existed until after 
the close of the Revolutionary war, at which time they 



JEWISH CHURCH. 183 

scattered to different parts of the country. In 1780, the 
first congregation of Jews was formed in Philadelphia, by 
a company who removed from New- York city, and in the 
following year they erected a synagogue. About the same 
time settlements of Jews were made in South Carolina and 
Virginia. 

Since the independence of the colonies was secured, the 
civil disabilities under which the Jews labored have been in 
a great measure removed ; and, as a consequence of this 
humane policy, many thousands have emigrated to the land, 
of equal rights, and at the present time Jews are found in 
every State of the Union, but are principally residents of 
large and populous places, and for the last ten or twelve 
years have become exceedingly numerous. 

DOCTRINES. 

The Jews believe in the Scriptures of the Old Testament, 
but entirely reject the New, as being any part of the 
Word of God. 

They believe that Jesus Christ of Nazareth, the 
Christians' acknowledged Saviour, was not the Messiah 
promised by God in the Old Testament. They conse- 
quently reject him as being the Christ. 

They believe that the Messiah promised in the Old 
Testament will in due time come, for the redemption of 
his people Israel, and their restoration to their own land of 
Judea. They believe that the expected Messiah will be a 
man like unto Moses of old and the prophets ; that he 
will not be God, nor the Son of God, nor angel, but 
man only. 

They believe in One God, Creator of all things; in His 
Unity, Spirituality, and Eternity. 

They believe that the law was given by Moses, and that 



184 JEWISH CHURCH. 

a true record of the history of the Jews is given by the 
Old Testament writers, and that all parts of the Old 
Testament are equally sacred arid inspired. 

They believe in the resurrection of the dead, and in a 
future state of eternal rewards and punishments, and that 
there is a place of limited punishment, from which the 
souls of the less sinful will be finally delivered. Hell and 
purgatory they consider not to be different in regard to 
place, but in duration, — the one being endless, the other 
limited ; and that, except for certain sins, such as heresy, 
the duration of punishment for a Jew will not be longer 
than a year : hence they pray for the souls of the departed 
dead, that they may be delivered from the pains of the 
middle state. 

They believe that God has revealed Himself in two ways, — 
by His Written Law and by His Oral Law, — both being 
delivered to Moses, the former having been recorded, and 
the latter having been handed down by tradition from 
parent to child through all generations; and that the latter 
is of equal authority with the former. 

They believe, that previous to the coming of the Great 
Messiah, there will appear a Messiah of an inferior rank, 
born in humble circumstances, who will prepare the way 
for the coming of the latter, who will make his appearance 
with great pomp and splendor. 

They believe that the Great Messiah will subdue the 
nations of the earth to himself, restore the kingdom to 
Israel, and that the Jews will again possess the land of 
their fathers, all nations be converted to their faith, and be 
blessed according to the promise given to Abraham. The 
time of the fulfilment of this promise they do not pre- 
tend to know, but believe it may be thousands of years 
hence. 



JEWISH CHURCH. 185 

CHURCH GOVERNMENT. 

The Jews in America are under no ecclesiastical author- 
ity, aside from that of the local congregations. Each 
congregation makes rules for its own government, as 
circumstances and expediency may demand. They elect 
their own minister, either for a term of years or for life, and 
all the ordination their ministers have is that of being 
elected. 

MANNER OF WORSHIP. 

Since the destruction of the temple at Jerusalem, the 
Jews have had no altar, no sacrifices, and no offerings of 
any kind. In their synagogues the services consist mostly 
of prayer, the reading of the Law, and preaching. It is 
customary for the more devout to repair to the synagogues 
three times a day for purposes of prayer. The prayers in 
the synagogue are offered in Hebrew ; so also is the reading 
of the Law clothed in the Hebrew tongue. The sermon is 
usually in the national language of the hearers. 

CUSTOMS, &c. 

The Jews abstain from meats forbidden by the Levitical 
law, and from all other things therein prohibited. Swine's 
flesh is still held in abhorrence by them. They carefully 
instruct their children in the Jewish Scriptures, and teach 
them in early life to translate the Hebrew Pentateuch and 
Prophets into their vernacular tongue. They observe 
strictly the seventh day of the week as the Jewish Sab- 
bath, and maintain their worship on that day. They 
however do not disturb Christians on the first day while 
observing the latter as the Christian Sabbath. The con- 
gregations usually support their own poor, and do not suf- 
fer them to become a public burden. 

The Jews have in all ages and among all nations been 



186 JEWISH CHURCH. 

noted for their successful acquisition of wealth. The same 
characteristic remains at the present day, both in regard to 
the Jews in America and other parts of the world. Indeed 
the chief financiers of England and continental Europe are 
the Rothschilds, who have probably more wealth at com- 
mand than any other family, house, or firm in the civilized 
world. 

LITERARY INSTITUTIONS, &c. 

The Jews pay great attention to the education of their 
youth. They have in the United States a number of insti- 
tutions of a higher grade for instructing the young. They 
have also a number of ably-conducted religious periodicals, 
and patronize a literary and political paper in New-York 
city, which is edited with great ability by the celebrated 
M. M. Noah, himself an Israelite. Much attention is also 
given to Sunday-school instruction among them. 

STATISTICS. 

The Jews have synagogues in New- York, Albany, 
Philadelphia, Baltimore, Charleston, S. C, Savannah, 
Mobile, New-Orleans, Louisville, Cleveland, St. Louis, 
New-Haven, Bostbn, and other places. The number of 
Jews in New- York city is probably not less than twenty 
thousand. In the United States they have probably 
one hundred ministers, and seventy-five thousand mem- 
bers. 



NEW JERUSALEM CHURCH. 187 



ARTICLE XXXVII. 
NEW JERUSALEM CHURCH. (SWEDENBORGIANS.) 

HISTORY. 

This body of Christians owes its origin as a distinct sect 
to the labors and zeal of Baron Emanuel Swedenbora:, a 
distinguished nobleman of Sweden, who was born in 
Stockholm, in the year 1689. His father was a Bishop of 
the Swedish Lutheran Church, and gave his son such a 
religious education as contributed in a great degree to form 
his character as the founder of a new Church. Sweden- 
borg acquired while young a knowledge of the various 
languages and sciences taught in the Universities of his 
native land. He in early life became an author on an ex- 
tensive scale, having published numerous Latin works on 
Natural Philosophy and the Kingdom of Nature, animate 
and inanimate ; and as a reward for his literary and political 
services rendered to the Crown, was created a Baron or 
Peer of the Kingdom in the year 1*719. In the year 1743 
he turned his attention more particularly to the study of 
the Sacred Scriptures, and it was while engaged in such 
study, with a great intensity of though tfulness, that he fell 
into a trance and was carried, as he affirmed, by the Spirit 
into the invisible world, where God vouchsafed to reveal 
his will and impart to his servant the knowledge of a new 
svstem of divine truth for the benefit of mankind, — a 
system which, though new, would explain the theology 
of the Old and New Testaments, and open up to the 
astonished view of mankind the glories of a new and won- 
derful dispensation of truth. 



188 NEW JERUSALEM CHURCH. 

Incredulous as many might be expected to remain in 
regard to the reality of his extraordinary call, Sweden- 
borg was not wanting in either talents, influence, or logical 
acumen, to produce a favorable impression upon the minds 
of not merely the illiterate of his countrymen, but of some 
of the more learned, both of his own and other countries. 
Even clergymen of the Church of England, when they had 
heard, believed, and not only embraced his peculiar senti- 
ments, but openly defended them ; and it was not long 
before he had disciples in the different countries of Europe, 
and also in America. It was not however until the year 
1783, that his followers were led to form a distinct Church- 
In the above year a New Jerusalem church was formed 
in England — the first probably in the world ; and in 1 784 
the first public teachers of Swedenborg's doctrines appeared 
in America, and labored hard in Philadelphia and other 
places to form societies, but without much success. In 
1794 the Rev. William Hill, an English clergyman, visited 
America, and in Philadelphia, Boston, and other cities, 
drew large audiences together, to whom he explained the 
peculiarities of the system of Swedenborgianism, and suc- 
ceeded in producing a favorable impression, which resulted 
in the formation of several societies. The first minister of 
the New Church who was raised in America was ordained 
in 1798, since which time their principles have been making 
slow advancement, and have been gradually taking hold 
of the minds of the people, and among the rest, of some 
literary and scientific men of the nation, until at length 
churches have been formed in nearly all the large cities of 
the Union. 

DOCTRINES. 

The doctrines of the New Jerusalem Church are some- 
what novel and startling to the uninformed reader. Vol- 
umes might be filled with the mere recital of the leading 



NEW JERUSALEM CHURCH. 189 

doctrines of this Church, and all that can reasonably be 
expected in a work of this kind, is a mere reference to some 
of the leading topics which distinguish them from other 
denominations. 

They disclaim altogether the idea of being a sect, party, 
or denomination, but assert that they constitute the Church — 
a new Church to be sure, but none the less the Church 
on that account. They claim that Emanuel Swedenborg 
was favored with a new and divine revelation from heaven ; 
that in the year 1*743, the Lord manifested himself to his 
servant personally, and opened his spiritual eyes, so that 
he was able ever after to converse with angels and spirits, 
and hold intercourse with the inhabitants of the spirit 
world, which he himself claimed he had done for twenty- 
seven years. 

They believe that a portion only of the books of the Old 
and New Testaments are the Word of God ; that the 
Pentateuch, Joshua, Judges, First and Second Samuel, 
First and Second Kings, the Psalms, and Prophets, in the 
Old ; and the Four Evangelists, and Book of Revelation, in 
the New, are the true Word, while the others are to be 
considered as merely apochryphal and uninspired additions 
to the same. 

They believe that the Trinity does not consist of 
three distinct persons, but that Christ was God in a 
visible form ; that Father, Son, and Holy Ghost were 
embodied in his person, the Father being the soul, the 
Son the humanity, and the Holy Ghost proceeding from 
the Father and Son, being the divine operation, or mani- 
festation of the mysterious Unity. 

They believe that Christ did not make a vicarious offer- 
ing for sin, but died for the purpose of subjugating the 

powers of darkness, which he gradually accomplished in 
9* 






190 NEW JERUSALEM CHURCH. 

resisting temptation even unto death, his sufferings being 
intended as representatives of the state of the Church, in 
its different stages of trial and suffering. 

They believe that God is both visible and invisible, 
material and spiritual ; that he has both body and parts. 

They believe that all inspired Scripture contains a 
celestial, spiritual, and natural sense ; that under the letter 
is hidden a celestial meaning, which is revealed to the 
spiritual man ; that the historical parts of the Old Testa- 
ment have a spiritual signification hidden under the literal 
record of transactions ; that in each of the three senses it is 
still truth, united by correspondences. 

They believe that all men are in constant communication 
with angels and spirits, and that without such communica- 
tion man could not exert any faculty of the soul. 

They believe that the soul of man proceeds from his 
father, while the body is the offspring of his mother ; that 
man has a spiritual body, inclosed in his material body ; 
and that at death the latter becomes defunct, and will 
never have a resurrection, while the former will rise 
divested of its material clothing, and live either in happi- 
ness or misery. 

They believe that as most men have a mixed character 
on earth, partly good, and partly evil, there will be dif- 
ferent grades of happiness and misery, from the highest 
heaven to the lowest hell ; and that an intermediate place 
is prepared for the reception and trial of departed spirits, 
possessed of a mixed character, where, after remaining 
sufficiently long to develop their true state, as to the 
preponderance of good or evil in their nature, they will be 
advanced to the society of angels, or become the com- 
panions of devils. 

They believe that all angels and devils have once been 



NEW JERUSALEM CHURCH. 191 

men, and that no other rational beings exist in the universe 
but God and the human race, all of whom are either con- 
stantly progressing in knowledge, virtue, and happiness, or 
are perpetually descending lower and still lower in sin and 
misery. 

They believe that Scriptural regeneration is a gradual 
process, in producing which God and man co-operate ; the 
former by assisting with divine influence, the latter by the 
performance of deeds of charity, and not by faith alone. 

They believe that the Last Judgment took place in the 
year 1757, and that the earth hereafter is to be spiritually 
purified and abide for ever; that Christ, who has already 
come the second time, not in person, but in the power and 
glory of the spiritual meaning of his Word, will set up his 
kingdom upon earth; and that when the great work of 
regenerating and renovating the earth shall have been 
accomplished, then the " Holy City, New Jerusalem" will 
descend from God out of heaven, and the dwelling place of 
God be with redeemed, purified men upon earth. 

They believe that God dooms no person to hell ; that he 
never punishes and never condemns the sinner ; that his 
Holy Spirit is constantly vouchsafed to all on earth or in 
heaven, to assist them in overcoming the principle of evil ; 
and even to devils, to preserve them from the evils which 
they seek ; yet not so as to interfere with, or prevent, their 
moral freedom. 

They believe that salvation is from sinfulness, and not 
from punishment. Those who do good become angels ; 
those who persist in evil become devils ; and that the 
association of devils constitutes hell, while the association, 
of angels constitutes heaven. 

They believe, that both in heaven and hell, there are dif- 
ferent societies, or grades of character, where like seejcs 






192 NEW JERUSALEM CHURCH. 

like, and where every one carries with him his own heaven 
or hell, according to the ruling principles of his conduct on 
earth. 

They believe, according to Swedenborg's own statement, 
that he " conversed with angels face to face, in their own 
habitations, which are like our houses on earth, but far 
more beautiful and magnificent ;" that he has walked 
through the streets, gardens, fields, &c, of the angelic city, 
where the angels live somewhat in the same manner that 
we do on earth ; and that all this he did " when fully 
awake, having his inward eyes opened." 

In regard to some of the above points of belief, or claims 
to supernatural vision, the reader may fail to discover their 
true relation to other points of doctrine revealed in the 
Holy Scriptures. This may be accounted for in part by 
the acknowledged transcendentalism which pervades the 
entire system, and our want of space to amplify on each 
topic. On the subjects of general redemption, the salva- 
tion of all infants, the freedom of the will, <fec, they 
occupy broad Arminian ground in opposition to Calvinism ; 
but in regard to the vicarious nature of the atonement, and 
the work of regeneration, they are very far from being 
Arminians. 

CHURCH GOVERNMENT. 

The Swedenborgians prefer a moderate episcopacy to 
any other form of Church government. The clergy of this 
Church are divided into three orders, called Ordaining 
Ministers, or Bishops j Pastors, or Elders ; and Ministers, or 
assistants to the pastor. The Bishops, or ordaining order, 
preside in the Conventions, Associations, and Conferences; 
ordain ministers, institute new churches, and exercise a 
general oversight of the entire Church. The Pastors have 
charge of local churches, and administer the sacraments. 



NEW JERUSALEM CHURCH. 193 

The third order perform some of the functions of the 
second. A number of societies are represented in an 
Association composed of clerical and lay delegates, the 
latter having no voice in purely doctrinal matters. The 
Conventions are a higher body than the Associations, being 
composed of delegates from the latter. 

MODE OF WORSHIP AND USAGES. 

The Swedenborgians have a liturgy, which they generally 
use in public worship ; but their ministers are not neces- 
sarily confined to its use. They use both vocal and 
instrumental music in their churches. In regard to dress 
and manners the members differ not from others, and they 
consider dancing and other recreations proper and useful. 
Swedenborg has been accused of advocating a laxity of 
morals, especially as it relates to the sexes, but this has 
been indignantly denied by his followers, who assert that 
his views on this point have been misunderstood and mis- 
represented. The Swedenborgians have an extensive 
literature, principally the fruit of their founder's labors. 

STATISTICS. 

The New Jerusalem Church has three Conventions in 
the United States : the Eastern, Western, and Middle ; the 
former being considered the parent or General Convention, 
and receives delegates from the other two. They publish 
a number of periodicals in the United States, the most 
ably conducted being the " New Jerusalem Magazine," 
and the " New Churchman." 

They have forty or fifty ministers, and about eight 
thousand members. 



194 THE HOLY CATHOLIC AND APOSTOLIC CHURCH. 



ARTICLE XXXVIII. 

THE HOLY CATHOLIC AND APOSTOLIC CHURCH. 
(IRVINGITES.) 

HISTORY. 

The small body of Christians claiming the above title, is 
indebted for its origin, as a separate denomination, to the 
labors of the late Rev. Mr. Irving, of London, England. Mr. 
Irving had for many years been the minister of a Dissent- 
ing congregation in London, and during his pastorate dis- 
covered, as he thought, that the Churches of modern times 
had lost, not only the spirit, but the very form of Chris- 
tianity, particularly as it relates to the organization of the 
Church, and the appointment of the proper officers neces- 
sary to its existence and perpetuity. Being at length fully 
convinced of the imperfect organization of the various 
Churches, he felt it his duty as far as possible to remedy 
the evil ; and being instructed and aided, as he claimed, by 
the Holy Spirit, in his sincere efforts to place the Church 
in a Scriptural position, he appointed proper persons to fill 
the various offices in the C hurch mentioned by the Apostle 
Paul in the 4th chapter of Ephesians, viz. : " Apostles, 
Prophets, Evangelists, Pastors, and Teachers." Mr. Ir- 
ving's success in organizing churches upon the new, or, as 
he claimed, the ancient model, was such that, in the course 
of a few years, seven congregations were collected by him 
in the city of London, besides others in different parts of 
England and Scotland. This denomination has maintained 
a separate existence in Great Britain until the present time, 
although it is said that of the seven Irvingite churches in 
London, one only remains. 



THE HOLY CATHOLIC AND APOSTOLIC CHURCH. 195 

In the year 1836, the principles of this Church were 
introduced into the United States by a number of minis- 
ters — Scotch and English — wno came from the Province 
of Upper Canada, and located themselves for a time in the 
town of Potsdam, St. Lawrence county, N. Y. Being 
men of some talent, they soon succeeded in organizing a 
church, the menrbers of which generally seceded from the 
existing evangelical churches in the vicinity. Since the 
time of their organization they have maintained a rather 
feeble existence, being at the present period, 1850, under 
the pastoral charge of the Rev. W. W. Andrews, formerly 
pastor of the Congregational church in Kent, C t. 

DOCTRINES. 

The doctrines of this denomination are in many respects 
similar to those of other orthodox Churches. The Irving;- 
ites believe in the Being and Perfections of God ; in a 
Trinity in Unity; in the proper and essential divinity of 
Jesus Christ ; in his proper manhood ; in the vicarious na- 
ture of the atonement made by him for sin ; and in all the 
fundamental points of Christianity. 

In regard to the difference of opinion existing between 
Calvinists on the one hand and Arminians on the other, 
they appear to side generally with the former. 

In respect to baptism, they are paedobaptists in senti- 
ment, and administer the ordinance to infants as well as to 
adults, by sprinkling. 

The peculiarities of their system are : that they believe 
that God in these latter days has been reviving in the 
Church the supernatural workings of the apostolic age, by 
the bestowment of supernatural gifts to his ministers and 
members, such as " the word of wisdom, the word of 
knowledge, faith, the gifts of healing, the working of 
miracles, prophecy, the discernment of spirits, divers kinds 



196 THE HOLY CATHOLIC AND APOSTOLIC CHURCH. 

of tongues, the interpretation of tongues." They believe 
that the offices of Apostle, Prophet, Evangelist, Pastor, 
and Teacher, the first two of which have been lost to the 
Church for many centuries, are again revived, and that 
the incumbents of the same are, endued with the same 
power and authority vested in the original incumbents, and 
that the Holy Spirit still vouchsafes to the different officers 
of the Church the same influence and inspiration bestowed 
upon the primitive C hristian ministers. 

They believe that Christ is the Supreme Head of the 
Church, not as God, but as man ; that the Church as such 
had no existence until the incarnation of the Son of God, 
and not even then, until after his resurrection and ascen- 
sion into heaven, and the gift of the Holy Ghost on the 
day of Pentecost. 

They believe that the Catholic Church consists of those 
who have been baptized into the name of Jesus Christ, and 
of those only ; that in the ordinance of baptism the can- 
didate is born from above ; that as natural life is derived 
from the first Adam through the instrumentality of our 
parents, so spiritual life is derived from Christ through the 
appointed ministry of the Church. 

They believe that all government, whether civil, ecclesi- 
astical, domestic or social, is by God's ordinance ; that 
Jesus Christ is the Supreme Head of all governments, not 
by virtue of his Godhead, but of his Manhood, and that 
all power exercised by him, whether in heaven or on the 
earth, is committed to him as a Man. 

They believe that however wicked and oppressive civil 
governments may be, it is wrong to seek their subversion 
or destruction in any other way than by looking to the 
Lord for the vindication of our rights. 

They believe that the government of the Church is by 



THE HOLY CATHOLIC AND APOSTOLIC CHURCH. 197 

Jesus Christ vested in men, and not in books ; that is, 
men are the divinely authorized expounders of the laws of 
Christ's kingdom, and the proper administrators of the 
government of the Church, without reference to written 
constitutions, charters of rights, disciplines, &c. &c. 

They believe that Christ will come to reign personally 
and eternally upon the earth, and that not till then will 
the happiness of the saints be complete. 

They believe that the great duty of man is not to secure 
his own salvation, or the salvation of others, nor to be 
prepared for death and judgment merely, but to labor to 
hasten the coming of the Bridegroom, that he may espouse 
the Church to himself, and with her make the earth his 
eternal dweliing-place. 

They believe that while there may be Christians among 
the baptized members of other religious denominations, yet 
they only, as a denomination, are properly and truly the 
Church of Jesus Christ. 

CHURCH GOVERNMENT. 

The mode of church government is what may be called 
apostolic, that is, Apostles are the highest officers in the 
Church, and possess universal jurisdiction ; all prophets, 
evangelists, pastors, teachers, and private members be- 
ing subject to their authority. Hence democracy in reli- 
gion, or Congregationalism in ecclesiastical government, is 
strenuously repudiated by them, while they look with pas- 
sive submission to the Apostle as the centre of power, and 
to his subordinate officers as the duty authorized agents of 
his will. 

MODE Or WORSHIP. 

Their manner of worship approaches to that of the Epis- 
copalians. They use a liturgy, and their officers or minis- 
ters in time of public service wear a robe or surplice. 



19,8 SCHWENKFELDERS. 

STATISTICS. 

As there appears to be an unwillingness on the part of 
the officers of this Church, to impart information in regard 
to doctrines or statistics otherwise than in their public min- 
istrations, it is not possible for us to give the numbers and 
strength of this denomination, either in England, Canada, 
or the United States. Indeed we know of no other 
church in the Union organized on the principles developed 
in this Article than the one in Potsdam. In this latter 
place there is one minister, as already stated, and some 
thirty or forty members, most of whom are respectable 
citizens. It is also stated that several respectable clergy- 
men of the Protestant Episcopal Church are about identi- 
fying themselves with the Irvingite denomination. 



ARTICLE XXXIX. 

SCHWENKPELDERS. 

HISTORY. 

This small body of Christians in the United States 
owes its origin and name to Caspar Schwenkfeld, a noble- 
man of Silesia. He was born in 1490, and was a contem- 
porary of Luther and other great reformers of that age. 
He acquired a classical education in several of the Univer- 
sities of Europe, and was employed for many years by the 
Duke of Munsterberg as his Privy Counsellor. At a late 
period of his life he studied theology, and became a zeal- 
ous reformer, and was somewhat intimate with Luther 
and Melancthon. He differed however in some respects 



SCHWENKFELDERS. 199 

from the former on sundry points of theology, and was led 
into controversy with him in regard to these points. He 
became the author of many controversial works, which 
acquired for him so much fame, that he became the head 
of a party, or leader of a new sect, which has ever since 
borne his name. His opposition to the errors of Luther 
on the one hand, and to those of Popery on the other, 
placed him between two fires of persecution, which burned 
with so much intensity, that he was obliged to flee for his 
life. He died peacefully in 1562, leaving many followers 
and disciples, who, for over two hundred years, have not 
ceased to cherish his memory and his name. 

Jn the year 1734 a colony of these people came to 
Pennsylvania, and settled in different parts of the province ; 
and these with others who have since emigrated to Amer- 
ica, together with their descendants, have served to form a 
respectable portion of the German inhabitants of that State. 

DOCTRINES. 

The Schwenkfelders believe in all the fundamental doc- 
trines of the gospel. They are Trinitarian, and Arminian ; 
believing in the divinity of Christ, in general redemp- 
tion, and full salvation, — or a complete deliverance from sin 
in this life. They differed from Luther principally on 
three points. Luther believed in consubstantiation, or in 
the real presence of Christ in the Eucharist ; this Schwenk- 
feld denied. Luther believed that the external or written 
Word had power and efficacy to save and enlighten the 
mind of man ; Schwenkfeld maintained that it was the 
internal Word, or Christ himself only, that could enlighten 
and save. Luther taught that the human nature of Christ 
was a created substance ; but Schwenkfeld denied this doc- 
trine and taught the opposite one. 



200 FRIENDS, OR QUAKERS. 

CHURCH GOVERNMENT, &c. 

In church government the Schwenkfelders are congre- 
gational, or independent ; and annually elect Elders, Trus- 
tees, and other officers of their Church. They have a 
peculiar custom connected with the birth of children. 
When a child is born, a minister is immediately called to 
pray for the child, and present it to the Lord ; and the 
service is repeated in public when the mother becomes 
able to attend public worship. This people, though little 
known, are said to be highly moral, respectable, and well 
informed. Every family possesses, as a part of the neces- 
sary furniture of the house, a well selected and useful 
library of books. They mostly use the German language 
in social intercourse, and their worship is always performed 
in this language. The pastors of each church are chosen by 
lot, and if the lot falls on an uneducated person, he is at once 
supplied with means to acquire the necessary education. 

STATISTICS. 

They have five ministers, and about one thousand mem- 
bers, all in Pennsylvania ; having never extended their labors 
beyond the bounds of their original places of settlement. 



ARTICLE XL. 
FRIENDS, OR QUAKERS (ORTHODOX). 

HISTORY. 

This Society of Christians, it is well known, had its origin 
in England about the year 1647, through the labors and 
ministry of George Fox. Fox had been educated in the 
Episcopal Church, but as he attained the age of manhood, 
being possessed of a serious temperament of mind, he 



FRIENDS, OR QUAKERS. 201 

lamented the degree of folly and vanity manifested by 
those who " professed and called themselves Christians." 
He withdrew from his religious associates, and communed 
frequently with his own heart before the Lord. In these 
silent musings and waitings before God, his mind was 
impressed with the truth, that the system of Christianity 
then prevailing was a system of corruption and hypocrisy. 
He felt it his duty to raise his voice against it, and for this 
purpose travelled extensively through the kingdom — 
mostly on foot — proclaiming what he considered to be gos- 
pel truth ; and so great were the results of his unwearied 
diligence and zeal, that in a few years hundreds and thou- 
sands became converts to his doctrines, among whom were 
some of the best families of England, including a number 
of ministers of the Established Church, and of the dis- 
senting bodies. Such a system of teaching, however, could 
not long continue without subjecting the teachers and 
disciples to the fiercest kind of persecution. Scoffs, sneers, 
abuses, and imprisonment, however, only served to make 
the sufferers more determined and fearless ; and so un- 
daunted were they in the prosecution of their work, that at 
an early day the missionaries and members of the new 
sect wfre found in every quarter of the world. About 
the year 1655, a number of Friends emigrated to Amer- 
ica, and commenced their labors in the city of Boston. 
Were it true that these had come to the New World, 
to escape the persecutions of the Old, they must have 
found themselves disappointed in the extreme, for even 
here fierce persecutions awaited them. In the Old World 
imprisonment was generally thought to be a sufficiently 
sore punishment; but among our Puritan ancestors they 
not only found a dungeon, but the scaffold, and the grave^ 
four of their number having been actually put to death 



202 FRIENDS, OR QUAKERS. 

on the gallows. But as the " blood of martyrs " is the 
seed of their sentiments, these bloody persecutions served 
only to bring the views of the Friends into general notice, 
and to excite sympathy for them in the breasts of many 
who would otherwise have known and cared little about 
them ; so that in spite of death itself, the principles of the 
Friends gained the respect and esteem of many in the 
colonies. In the year 1682, the colony of Pennsylvania 
was founded by William Penn, himself being a member of 
the Society of Friends, who, having received a grant of 
land for colonial purposes from the British Government, 
brought over a large number of Friends with him, and 
after having purchased the land from the rightful proprie- 
tors — the Indians — founded a vigorous and healthy colony, 
himself being the Governor and legislator ; and who, 
instead of adopting the narrow and bigoted policy of most 
of the legislators of the age, in persecuting for opinions' 
sake, publicly announced it to be the privilege of all to 
emigrate to the new colony, with the guarantee of the right 
of worshipping God according to the dictates of their own 
consciences. About the same time also the Friends made 
their appearance in all the colonies, from New- England in 
the north, to the Carolinas in the south. From that 
period to the present, the Society has constantly augmented 
its numbers and strength, until we find its members in 
every State and Territory of the Union, also in both the 

Canadas. 

doctrines, &c. 

A brief account of the doctrines and practices of the 
Friends will no doubt be interesting to the reader. In 
doctrine, the Orthodox Friends harmonize with all evan- 
gelical denominations, so far as it relates to the fundamen- 
tal principles of Christianity. On the Being, Perfections 



FRIENDS, OR QUAKERS. 203 

arid Attributes of God, the mission and character of Jesus 
Christ, his proper and essential divinity, future rewards 
and punishments, there is a oneness of opinion between 
them and the orthodox churches of the land. In regard 
to the extent of the atonement, they believe that Christ 
died for the whole world, and hence they may be properly 
styled Ai minian in sentiment, in opposition to the principles 
of Calvinism. They are firm believers in the authenticity 
of the Scriptures of the Old and New Testaments, and that 
they are given to men as a rule of conduct, and a revela- 
tion of the Divine will. They however do not admit that 
the Bible is, strictly speaking, the only rule of faith and 
practice, as they believe that each Christian is more or 
less under the immediate direction and inspiration of the 
Holy Ghost ; and that it is the duty of all such to inquire 
what is the mind of the Spirit, in relation to supposed 
duties not clearly pointed out in the Word of God, or the 
Scriptures of truth. The term " Word of God," as ap* 
plied to the Scriptures, they reject, supposing it to be 
applicable only to Jesus Christ. They do not teach that 
faith, properly speaking, is the only condition of the sin- 
ner's justification before God, but that it is the obedience of 
faith, or the practical operation of faith, that secures a con- 
science void of offense toward God and men. The prac- 
tical operation of faith, however, does not in their view 
consist of an observance of certain forms and ceremonies, 
of a ritual character, but in the practice of doing good, 
by benevolence, charity, kindness and love toward all men, 
and especially toward those who are of the " household of 
faith ;" hence they reject the outward forms of baptism 
and the Lord's Supper. In reference to the former, they 
believe that water baptism belonged to an inferior dispen- 
sation, and was superseded by the baptism of the Holy 



204 FRIENDS, OR QUAKERS. 

Ghost, the only kind of baptism now valid ; and in refer- 
ence to the latter, that the communion of the body and blood 
of Christ is a spiritual and inward communion. Hence, 
also, they reject all outward prescribed forms of worship, 
whether domestic, social, or public. They also repudiate 
the observance of holy days, whether as feasts or fasts. 
The outward observance of the Christian Sabbath they 
consider as not obligatory, not being enjoined by Christ or 
his apostles. They however think it proper that the first 
day of the week should be observed as a day of physical 
rest from servile labor, and to give opportunity to meet 
each other in spiritual worship. As they believe that no 
act of worship is acceptable without the immediate assist- 
ance and inspiration of the Spirit of God, it is their prac- 
tice, when they assemble for the worship of God, to sit 
down and wait in silent devotion the movings of the Spirit 
on the heart, and then obey the injunctions of the Spirit, 
either by publishing the truth, by vocal prayer, or thanks- 
giving ; or, as is frequently the case, by silent adoration. 
In their worship they make no use of psalmody, or singing, 
as they believe that " melody in the heart " should be 
made unto the Lord. The ministry they believe to be 
called to the work by a direct communication to the heart 
by the Holy Ghost, and that the Spirit employs its own 
ministerial agents, without regard to sex, rank, or learning ; 
that those who labor in the ministry should do it " without 
money or price," excepting those employed in foreign 
work, and who, having not the means to defray their own 
expenses, may (if permitted by the brethren to travel) 

have their expenses borne by those who remain at 
home. 

The Friends believe that war, whether offensive or defen- 
sive, is evil, and strictly forbidden by the Saviour ; hence 



FRIENDS, OR QUAKERS. 205 

they refuse to bear arms, whether in time of peace or 
war : that all swearing, even under the solemnity of an 
oath, is also forbidden ; hence they refuse to be sworn in 
courts of justice, but are willing to affirm, or state the 
truth, without the usual formality of being sworn : that all 
involuntary servitude, or slavery, is sinful ; hence their 
sympathy for the slave, and the fugitive from oppression : 
that an acceptance of any civil post of honor, in which the 
officer would be required to compromise the Friend, as 
bj aiding, or abbetting, or consenting to war, &c, would 
be sinful ; consequently no Friend could consistently hold 
the office of President of the Union, Governor of a State, or 
Sheriff of a county, or even Constable of a town, for all these 
offices might require the use of carnal weapons, as indeed 
would almost every executive and magisterial office in the 
gift of the people ; that brother going to law with brother 
is forbidden ; hence disputes among themselves are gener- 
ally settled by arbitration, although they are permitted 
to sue persons not of their Society. They also bear testi- 
mony against all vain amusements, such as horse-racing, 
gambling, theatres, dancing, singing, &c, and against all 
the pomp and fashion of the world : hence their uniform 
plainness of dress, their opposition to forms of politeness, 
and rules of etiquette, both in speech and conduct, and the 
repudiation of all titles of honor, and refusal to uncover the 
head in the presence of magistrates, or superiors, being 
taught to " call no man master on earth." In their com- 
munications with each other and the rest of mankind, they 
invariably, when speaking to the second person, singular, 
use the pronouns thee and thou, and in answering direct 
questions use the words yea and nay, instead of yes and no. 
From conscientious scruples, also, about making use of names 
of heathen origin, they refuse to employ the same terms that 
10 



206 FRIENDS, Oil QUAKERS. 

others do to designate tbe days of the week, or months of 
the year, these names being all supposed to be borrowed 
from heathen mythology. The days of the week they 
number from first to seventh, and the months from first to 
twelfth ; as, the second day of the seventh month, 1850, 
in which manner they date all their epistles and accounts. 

CHURCH GOVERNMENT. 

The Friends have an efficient system of church govern- 
ment. This system embraces different bodies, called by 
the unpretending name of " Meetings." The first and low- 
est is the Preparative Meeting, — this meeting corresponds 
with our ideas of a local church, or society. In this meet- 
ing, which assembles weekly or oftener, there are usually two 
or more Friends of each sex, appointed as the overseers of 
the flock, and to take notice of every instance of a violation 
of discipline, if any occurs, and report the same to the meet- 
ing by which the committee is appointed ; and by this 
last meeting, the offender is cited to appear at the monthly 
meeting. The Monthly Meetings are composed of two or 
more preparative meetings, and by these monthly meet- 
ings discipline' is exercised; and if an offender is proved 
guilty, and will not be reformed, instead of formally ex- 
cluding him from the Church or Meeting, they simply 
withdraw themselves from him, till such time as he 
repents. These Monthly Meetings also give consent in all 
cases of intended marriage. They appoint a committee to 
make proper inquiries in relation to the eligibility of the 
parties, and ascertain the willingness of the parents or 
guardians to the proposed union. If no impediments are 
found to exist, the consent of the Meeting is granted, and 
persons are appointed to attend the marriage, and see that 
all things are properly done. The marriage takes place 



FRIENDS, OR QUAKERS. 207 

usually in the preparative, or weekly meeting, where the 
parties stand up, and take each other as husband and 
wife ; a certificate is then signed by the Clerk, read, and 
attested, and the marriage recorded in the journal of the 
meeting, and without any further ceremony the parties 
are made husband and wife. The Quarterly Meetings are 
composed of several monthly meetings. These exercise a 
supervision over the monthly meetings within their bounds. 
The Yearly Meetings embrace all the monthly meetings 
within a certain district or State. To the latter body is 
reserved the power of legislating for the meetings over 
which its jurisdiction extends. Appeals lie from the decis- 
ion of Monthly Meetings to the Quarterly Meetings, and 
from those of the latter to the Yearly Meetings, which 
finally determine the whole matter. The women also have 
their preparative, monthly, quarterly, and yearly meet- 
ings for mutual edification and business relating to the 
sex. The Ministers and Elders have also distinct quar- 
terly, monthly, and yearly meetings, in which business is 
done that relates exclusively to them as ministers. The 
Elders are aged lay brethren, who are chosen to watch 
over the ministers. Delegates are never chosen by the 
body ; each Friend being permitted to attend and take 
part in all the different meetings from the lowest to the 
highest. Questions are never decided by vote, but by 
silent acquiescence. 

STATISTICS. 

The Friends have no colleges, but we are not to infer 
that education is by any means neglected by them as a 
people ; on the contrary, perhaps among no denomination 
of Christians is the system of education attended to with 
happier results than among the Friends. They sustain 
several well-conducted periodicals ; and they have always 



208 FRIENDS, OR QUAKERS. (hICKSITES.) 

been noted for their sobriety, honesty, inoffensiveness, sim- 
plicity, cleanliness, and prosperity. 

In the United States there are eight Yearly Meetings, 
embracing within their bounds probably not fewer than 
150,000 members. 



ARTICLE XLI. 
FRIENDS, OR QUAKERS. (HICKSITES.) 

HISTORY. 

For a history of the origin of the Friends, and their in- 
troduction to America, the reader is referred to the pre- 
ceding Article, on the Orthodox Quakers. 

In this Article we propose to speak of a separate branch 
of the Friends' Society, which had its origin as a distinct 
body in the year 1827. 

For some years previous to the above date, a minister 
among the Friends, by the name of Elias Hicks, had pub- 
licly advanced opinions in relation to certain points of 
doctrine which were considered erroneous and heretical 
by a majority of the body, and it was thought to be 
necessary for the credit and well-being of the Society that 
their disapprobation of such doctrines should be publicly 
announced. The doctrines referred to related to the denial, 
on the part of Hicks, of the divine authority of the Holy 
Scriptures, and the miraculous conception, atonement, and 
divinity of Jesus Christ. These, with other points of 
difference, raised so much opposition to Hicks, and those 
who embraced his views, that in the year above alluded to, 
himself and a large number of Quakers, from six out of 



FRIENDS, OR QUAKERS. (hICKSITES.) 209 

the eight Yearly Meetings in the United States, seceded 
and formed a separate organization, retaining however the 
denominational appellation of " Friends," and establishing 
Preparative, Monthly, Quarterly, and Yearly Meetings of 
their own ; since which time they have maintained a 
separate existence. 

DOCTRINES. 

In many respects there is a similarity of views with those 
held by the Orthodox Friends. The main points of dif- 
ference are these : The Hicksite Friends discard the 
doctrine of the Trinity, not only in name, but in fact ; and 
assert that though Christ may with propriety be called a 
divine being, yet this divinity is to be predicated only of 
the Spirit which dwelt in Christ, which Spirit was not 
self-existing and independent, but derived from God. In 
other words, " God was in Christ," by his Holy Spirit, 
hence Christ was not properly God. They reject also the 
doctrine of atonement, or satisfaction for sin, made, as 
others assert, by Jesus Christ, which doctrine they declare 
to be unscriptural and unreasonable. They discard the 
imputation of Adam's guilt to his posterity, believing that 
no. person, in any sense, incurs guilt till he commits sin, 
and contracts it by voluntary transgression. They be- 
lieve that though the Scriptures are the results or fruits of 
a divine revelation, made to the minds of the pious writers 
by the Spirit of God, yet they are not inspired, but are a 
dead letter, and perfectly useless without additional light; 
neither are they (the Scriptures) the primary rule of either 
faith or practice. Such is a brief summary of the leading 
points in the creed of the Hicksite Friends, and the dif- 
ference which exists between them and the doctrines of the 
Orthodox may be seen by referring to the preceding 
Article. From this brief summary the reader will perceive 



210 FRIENDS, OR QUAKERS. (mCKSITES.) 

that the Hicksite Quakers are properly Unitarian in senti- 
ment. 

CHURCH GOVERNMENT. 

As this branch of the Friends' Society is, so far as 
ecclesiastical polity and usage are concerned, similar to the 
Orthodox branch, it will be unnecessary to repeat what has 
before been said on this subject. In addition however to 
the remarks there made in reference to the ecclesiastical 
usages of the Friends, it may be proper here to add that 
the Quakers in their respective meetings, from the highest 
to the lowest, have no President, Chairman, or Moderator. 
The only officer known is the Clerk, whose duty is simply 
to record the proceedings of the meeting. All the mem- 
bers present, whether male or female, have an equal voice 
in the transaction of business. Questions are never decided 
by vote, but by the apparent acquiescence of the members 
or a majority of them, as may appear to the Clerk. In the 
higher meetings also there are no delegates from the 
inferior bodies. Each Friend has a right to be present at 
all the meetings from the highest to the lowest, and to take 
an active part in the same. In the ministers' meetings 
alone an exception is found to the last remark, as none but 
ministers and elders are expected to be present. The 
ministers are never ordained as in other Churches, but after 
sufficient trial, if approved as ministers, the approval is 
simply recorded by the Clerk. 

STATISTICS. 

The Hicksite Friends have one Yearly Meeting, which 
assembles annually in Philadelphia. A correspondence is 
maintained by epistle between this Meeting and several of 
the Orthodox Yearly Meetings. The English Friends have 
never recognized the seceders as a legitimate branch of the 



MILLENNIAL CHURCH. (SHAKERS.) 211 

great body, and have thus far refused to hold epistolary 
correspondence with them. 

The number of members in the Hicksite branch of the 
Society of Friends we have not been able to ascertain. It 
probably does not exceed ten thousand. 



ARTICLE XLII. 

MILLENNIAL CHURCH. (SHAKERS.) 

HISTORY. 

This singular sect owes its origin to two persons m. 
Iiumble life, who lived in the town of Bolton, England. 
Their names were James Wardley, and Jane his wife, both 
of whom had been members of the Society of Friends, or 
Quakers. These two persons accidentally fell in with some 
of the " French Prophets," who first appeared in England 
and Scotland about the year 1705. These prophets 
labored for a long time in their vocation with mueh zeal 
and energy, and their worship was accompanied by strange 
operations, and what they claimed as spiritual ecstasies. 
About the year 1747, Wardley, being present during some 
of these performances, became a convert to their doctrines, 
and yielded a ready assent to their pretensions as prophets 
of the Lord ; and himself and wife soon connected them- 
selves with them, and assisted, them in condemning all 
other churches and seets in existence. Soon these two 
were followed by other converts, — mostly Quakers, — and 
meetings were held from time to time, over which Wardley 
and his wife presided. To Jane was given the title of 



212 MILLENNIAL CHURCH. (SHAKERS.) 

" Mother," and confession of sin was made to her by the 
disciples. In the year 1757 Ann Lee, or Anne Leese, as 
she is sometimes called, joined the Society by confessing 
her sins to Mother Jane. After being connected with the 
Society a few years, Ann, professing to have received the 
greatest gift, was acknowledged as " Mother Ann," and 
henceforth took the place and title of her predecessor. 
As the Society still remained small, and was to some 
extent persecuted by the unbelieving, who considered Ann 
and her followers mad, she professed to have received a 
revelation from heaven, to the effect that she and her 
spiritual children should proceed to America. Accord- 
ingly, in the year 1774, (leaving Wardley and his wife 
behind, both of whom subsequently died in the alms- 
house,) she with her husband, Abraham Stanley, and 
seven other persons, emigrated to New-York, where they 
remained for a year or more. In 1776 she removed with 
her flock to Watervliet, N. Y., and established themselves 
as a society in that place. They purchased some land, and 
founded a community of goods. From this small beginning 
arose the sect of the Shakers in America. As the senti- 
ments of the Shakers became more and more known, they 
succeeded in gaining fresh adherents, until at length 
a community was formed in Lebanon, N. H. ; one in 
Enfield, Conn. ; one in Wayne co., 1ST. Y. ; two in Ohio ; 
two in Kentucky, and one in Indiana. In 1784 Mother 
Ann died a natural death. As this event was unexpected 
to most of the Society, — they believing her to be im- 
mortal, — it cast a gloom over their prospects, and the 
affairs of the Society did not flourish as they had during 
the lifetime of this truly wonderful woman. The Society, 
however, did not become extinct, as predicted by many ; 
for before her decease some able men had been raised up 



MILLENNIAL CHURCH. (SHAKERS.) 2 13 

as advocates and members of the community, among 
whom were David Darron, a noted Shaker, and a number 
of converts from the Baptist Church; and among the latter 
a Baptist Elder, who soon forsook them however, and 
returned to his old faith. Through the instrumentality of 
the converts from time to time the Society has been kept 
in existence until the present date, having established 
themselves in different States of the Union, as before 
related. 

DOCTRINES, &o. 

The doctrines of the Shakers differ very much from 
those of the Friends, or Quakers. The Shakers believe 
in four distinct dispensations, — the Patriarchal, Mosaic, 
Christian, and Millenial dispensations, — the latter having 
commenced with the conversion of James Wardley and 
wife, in the year 1747; that this latter dispensation was 
ushered in with revelations, visions, miracles, prophecies, 
tremblings, shakings, &c, and that these extraordinary 
gifts have been continued with increasing power to the 
present time. They believe that "Mother Ann" was a 
prophetess but little inferior to Jesus Christ ; that she was 
the woman spoken of in the twelfth chapter of Revelations ; 
that she spoke seventy-two different tongues ; that as the 
"Elect Lady" she is mother of all the "elect;" and that 
she travailed in pain for the whole world ; that no blessing 
can be imparted to any one except by and through her ; 
and that by confessing sins to her, she takes the same 
upon herself, and makes atonement for them. 

They deny the doctrine of a literal resurrection from the 
dead, and maintain that the resurrection spoken of in the 
Scriptures is a spiritual resurrection, or conversion, the 
subjects of which neither marry nor are given in marriage. 

They deny the validity of the marriage covenant, and 
10* 



214 MILLENNIAL CHURCH. (SHAKERS.) 

maintain that the single should remain single, the married 
separate from each other, and all of both sexes continue in 
a state of perpetual virginity ; that the forbidden fruit par- 
taken of by our first parents in the garden of Eden, 
consisted in a violation of the laws of chastity. 

The above are the leading points of belief as embraced 
by the Shakers. In reference to a few other points, we 
may remark that they reject the doctrines of the Trinity, 
election and reprobation, eternal punishment, baptism, 
and the Lord's Supper. 

GOVERNMENT. 

In their communities they have separate apartments for 
men, women, and children. Each department is under the 
care of an elderly male or female, and the general govern- 
ment of the whole is committed to a ministry, generally 
consisting of four persons, two of each sex. These four 
persons, with the elders and eldresses of the several 
departments, together with the trustees legally appointed, 
constitute the government of the community in all its 
various branches. 

MANNER OF WORSHIP. 

The worship of the Shakers consists principally of 
singing and dancing, and is performed in this manner : 
The men are arranged in pairs, and march round the room, 
or place of worship, followed by the women in the same 
order. A number of singers are stationed in the middle of 
the room, and centre of the circle, whose duty it is to sing 
lively airs for the purpose of keeping time in marching, 
dancing, &c. After having marched in running time for a 
few moments, they form a line, and begin dancing to the 
air of some lively tune. As the singing and dancing pro- 
gress the worshippers become more zealous, then frantic 



MILLENNIAL CHURCH. (SHAKERS.) 215 

with excitement, until nothing but what the " world " 
would call disorder and confusion reigns. As the excite- 
ment increases, all order is forgotten, all unison of parts 
repudiated, each sings his own tune, each dances his own 
dance, or leaps, shouts, and exults with exceeding great 
joy. The more gifted of the females engage in a kind of 
whirling motion, which they perform with seemingly in- 
credible velocity, their arms being extended horizon tally, 
and their dresses blown out like a balloon all around their 
persons, by the centrifugal force occasioned by the rapidity 
of their motion. After performing from fifty to one- 
thousand revolutions each, they either swoon away, and 
fall into the arms of their friends, or suddenly come to a 
stand, with apparently little or no dizziness having been 
produced. Sometimes the worshippers engage in a race 
round the room with a sweeping motion of the hands and 
arms, intended to represent the act of sweeping the devil 
cut of the room. In addition to singing, dancing, running, 
whirling, sweeping, jumping, &c. &c, they frequently 
have a word of exhortation from the more elderly worship- 
pers. The Shakers believe in the efficacy of prayer, and, 
unlike the Quakers, have morning and evening devotions. 
Before partaking of their meals they reverently kneel 
around the table, and crave a blessing on the repast. 

USAGES, *c. 

It must not be inferred from either their faith or mode 
of worship, that the Shakers are, or ever have been, an 
immoral people ; on the contrary, they have always been 
noted for their chastity, modesty, cleanliness, honesty, 
industry, and benevolence. They employ their time in 
farming, and various mechanical employments, such as the 
manufacture of wooden ware, brooms, &c. &c. The 



216 UNIVERSALISTS. 

Shaker garden seeds are known all over the country. The 
profits of their business all go into a common fund, for 
the support of the entire community. In dress the 
Shakers resemble the Quakers, except that the material of 
their dress is coarser and cheaper. 

STATISTICS. 

The Shakers have at present in the United States six- 
teen societies, or communities, and about six thousand 
members and probationers. 



ARTICLE XLIII. 

UNIVERSALISTS. 

HISTORY. 

The Universalists claim that the doctrine of universal 
salvation was the doctrine of the Christian Church during 
the first five centuries of the Christian era, and that 
although subsequent to that period, on account of the pre- 
vailing darkness and errors of the Church, the doctrine 
was partially lost sight of, yet upon the dawn of the 
Reformation under Luther many of the reformers em- 
braced the doctrine of the final salvation of all men. It 
was not however until the year 1750, that any distinct 
organization as a separate Church was attempted. In the 
latter year, a Universalist Church was organized in the 
city of London, Eng., by a Mr. John Kelly, who had 
embraced this doctrine and had become a preacher of it. 
Among his adherents was a Mr. Murray, who, emigrating 
to America in the year 1770, commenced preaching the 



UNIVERSALISTS. 217 

doctrine in a number of the cities of New-England and 
other parts of the country. After spending a few years in 
travelling, and preaching from place to place, he at length 
settled in the town of Gloucester, Mass., where, in 1779, 
he formed the first Universalist society in America. Daring 
the next year that society erected their first meeting- 
house. In the meantime other preachers of the doctrine 
had been raised up in different places ; and in 1781, the 
Rev. Elhanan Winchester, a minister of the Calvinistic 
Baptist Church, and residing in Philadelphia, was con- 
verted to the faith of Universalism, and became, like 
Murray, a zealous defender of its doctrines. The accession 
of Winchester to the ranks of Universalism was soon fol- 
lowed by that of Hosea Ballou, in 1791, and a number 
of other persons of some note. Through the instru- 
mentality of these men, societies were raised up in different 
parts of Massachusetts, Connecticut, Rhode Island, New- 
Hampshire, Vermont, New- York, New-Jersey, and Penn- 
sylvania. 

In Massachusetts and New-Hampshire the Congre- 
gationalists were still in the ascendency, and the laws in 
those States still required the payment of taxes for the 
support of Congregational worship, unless the tax-payer 
could make it appear that he supported the worship of 
some other regularly organized and recognized denomina- 
tion. As the Universalists were not thus recognized, 
having never regularly organized themselves by publishing 
a confession of faith, many of them were obliged by law 
to aid in the support of limitarian preachers, which led 
them in self-defense to adopt measures for a more com- 
plete organization. Accordingly in 1785 a Convention of 
Universalists was held in Oxford, Mass., at which was 
adopted a " Profession of Faith" and Charter, in which 



218 UNIVERSALISTS. 

they set forth the leading principles of the denomina- 
tion, and took upon themselves the name and title of 
Independent Christian Universalists, and at the same 
time recommended the formation of a General Conven- 
tion where the entire body in all the States might be 
represented. 

In accordance with the above recommendation delegates 
from the different societies were chosen, and met as a 
General Convention in the city of Boston, in the year 
1786. At this Convention a general Profession of Faith 
was agreed upon, and measures taken to secure uniformity 
of practice among the several parts of the body ; and soon 
after the session of the above Convention, State Con- 
ventions and Associations were formed very generally 
throughout the connection. 

Notwithstanding the oneness of belief which had obtained 
among Universalists in relation to the ultimate holiness and 
happiness of all men, yet a difference of views had always 
existed in relation to the doctrine of punishment in a future 
state. Some limited all punishment to the present life, 
and others believed that punishment would extend to 
the future state of being. The advocates of the latter 
theory were called Restorationists ; and in 182*7 a few of 
the leading men among them seceded from the parent 
body, and formed a distinct body by themselves, with the 
name of Universal Restorationists. (See Art. XLIV.) 

From the period of the organization of the first Univer- 
salist church in America in 1779, to the present time, the 
Universalists have been gradually increasing in numbers 
and strength. This denomination flourishes mostly in the 
Eastern, Middle, and Western States of the Union, the 
principles of the denomination not having gained much 
ground in the more Southern States. 



UNIVERSALISTS. 219 

DOCTRINES. 

The Universalists in matters of faith hold little in com- 
mon with the Churches usually called orthodox. In 
regard to the Being of God they are Unitarians, discarding 
the doctrine of the Trinity, denying the Godhead of Jesus 
Christ, and the personality of the Holy Ghost. 

They reject also the doctrine of total depravity, and the 
theory of the vicarious nature of the atonement. 

They believe that all sin is punished in the present life ; 
that there is no escape from the threatened punishment of 
sin, even by repentance ; that there is no forgiveness for 
the offender ; and that the only way to avoid the punish- 
ment of sin is to avoid sinning. 

They believe that with whatever moral character a 
person may leave this world, yet in death such a natural 
and moral change will be effected in such person as will 
prepare the soul for the society of the pure and blessed in 
heaven, and that all men will be made holy and happy 
after death. 

They deny the doctrine of original sin ; the personality 
of the devil ; and many other points of doctrine embraced 
by most denominations of Christians. 

They admit of baptism in either mode, — sprinkling, 
pouring, and immersion, — and administer it either to infants 
or adults when desired to do so, but do not require it as a 
condition of membership, or even as a necessary pre- 
requisite to the ministry. 

They believe also in the ordinance of the Lord's Supper, 
but do not require their members to partake of the same 
as a condition of membership. 

CHURCH GOVERNMENT, &c. 

The Universalis ts are congregational in their form of 
ecclesiastical polity, Each society, or church, is inde- 



220 UNIVERSALISTS. 

pendent of any other, and adopts its own rules and regu- 
lations. For the purpose of union and connection a 
number of societies are united in Associations, embracing 
most frequently the limits of one or more counties. The 
Associations are represented in State Conventions, and the 
latter in the General or United States Convention of 
Universalists. 

MODE OF WORSHIP, &c. 

The mode of worship among the Universalists differs but 
little from that of other congregational or presbyterian 
congregations. Singing, prayer, (which consists mostly of 
thanksgiving,) and preaching, form the main features in 
their public exercises. They hold no prayer-meetings, or 
social religious meetings of any kind, aside from public 
worship. Their ministers are usually supported by sub- 
scriptions or voluntary contributions. 

STATISTICS. 

The Universalists sustain a large number of periodicals, 
which are issued weekly, monthly, quarterly, and annually, 
amounting in all to about twenty-five in number. They 
have also a number of Book and Tract Societies, with 
several publishing establishments ; and though formerly 
opposed to Sunday-school instruction, they now have many 
Sunday-schools in connection with the various churches. 

They have one United States Convention, 19 State 
Conventions, 82 Associations, about 1,150 societies, and 
7 00 ministers and preachers. Their number of members 
is not given, but supposed to be not far from 100,000, in- 
cluding stated hearers. 



UNIVERSAL RESTORATIONISTS. 221 

ARTICLE XLIV. 

UNIVERSAL RESTORATIONISTS. 

HISTORY. 

This small body of professed Christians, as a distinct 
denomination, was organized in the town of Mendon, Mass., 
in the year 1831. The ministers and members of this 
body, at the time of its organization, were connected with 
the Universalist denomination ; but as some of the ministers 
of the latter had embraced the doctrine of the materiality 
of the human soul, and taught that all sin originates in the 
flesh, and that when the body dies, the soul dies also, and 
remains dead until the general resurrection, when both soul 
and body shall be raised from the dead, and, irrespectively 
of previous moral character, be immediately exalted to the 
joys of heaven, it was thought best, by a majority of the 
believers in opposite sentiments, that they should raise 
their voice against such errors of doctrine as they consid- 
ered these sentiments to be, and at the same time remon- 
strate against certain evil practices which they asserted 
prevailed to some extent among the ministers of the de- 
nomination. Upon laying their grievances before the Gen- 
eral Convention, it was found that a majority embraced 
the sentiments referred to, and that no redress could be 
expected. Accordingly the minority proceeded to form a 
separate Association ; and after meeting in a Convention 
duly called for that purpose, they organized themselves 
into a separate branch, and took the name of Universal 
Restorationists. 

Since the organization of the body, they have received a 



222 UNIVERSAL RESTORATIONISTS. 

few accessions from the ranks of their former brethren, and 
from other sources, but not to that extent which the orig- 
inators of the same had no doubt strongly anticipated ; 
so that at the present time the denomination is small and 
feeble, and may be said to have scarcely an existence as a 
distinct sect. 

DOCTRINES. 

The doctrines of the Restorationists in many points 
resemble those of the Universalists, and are identical in 
relation to the person and character of Jesus Christ, his 
humanity, the nature of the atonement, the origin of evil, 
the existence of a devil, and the great doctrine of final 
universal salvation. They however disavow their belief in 
the doctrine of the materiality of the human soul ; and 
also in the theory that all sin is punished in this life. 
They believe that the sinner, who is unprepared for heaven 
when he dies, will pass into a state of misery and punish- 
ment in the future state, and that when he has expiated 
his sins sufficiently, and by punishment has been brought 
to repentance, and to a reformation of moral character, he 
will be delivered from the prison of hell, and be introduced 
to the joys of heaven ; and that however many of the race 
of Adam may for a length of time suffer the pangs of the 
second death, yet all will be ultimately restored to the 
joys of paradise. 

The Restorationists (at least many of them) believe in 
conversion, or a change of heart, in order to holiness here, 
and happiness hereafter, and they insist more strenuously 
than do their brethren of the Universalist denomination 
upon a life of faith and good works ; and in some cases, the 
requirements of the gospel seem to be enforced by their 
ministers with a degree of zeal and fervency which beto- 
kens their concern for the future well-being of their hearers. 



INDEPENDENTS, COME-OUTERS, &C. 223 

CHURCH GOVERNMENT. 

In church government they are like the Universalists ; 
also in their mode of worship, and administering the ordi- 
nances. In all respects they are more strict, and maintain 
a more vigilant watch care of their ministers and mem- 
bers. 

STATISTICS. 

The Restorationists prevail mostly in Massachusetts, but 
have societies in other States. They publish one weekly 
paper ; have twenty or thirty ministers, and two or three 
thousand members. 



ARTICLE XLV. 
INDEPENDENTS, COME-OUTERS, & c . 

HISTORY. 

In the present article we do not design to treat of any 
single denomination, but rather to refer to several local 
bodies of professed Christians in the United States, which 
are known by different names, and yet may with propriety 
be called " Independents." 

From nearly all the organized Churches of the land there 
have at different times been partial or local secessions. 
This holds true at least in reference to the Presbyterian, 
Congregational, Baptist, Methodist, and some other large 
bodies. These secessions being mostly of a local character, 
the seceding bodies have been confined generally to the 
immediate neighborhood of the secession, and consequently 
have been but little known beyond the circle of their op- 
erations. 



224 INDEPENDENTS, C0ME-0UTERS, AC. 

In New-England these seceding bodies have been quite 
numerous, and some of them have been known by the 
name of " Come-outers," on account of their having left 
other Churches, and literally obeyed the Scriptural injunc- 
tion, " Come out of her, my people." In New-York also 
many secessions have taken place in different localities, and 
the seceders have taken different names, such as "The 

Independent Church in ," " The Church of God 

in ," or any other name which suited their fancy. The 

acknowledged leader or promoter of some of these inde- 
pendent organizations in New- York, is the celebrated Ger- 
ritt Smith, the New- York apostle of Abolitionism, who was 
formerly a member of the Presbyterian Church, but who, 
on account of her real or supposed toleration of slavehold- 
ing, left her pale and instrumentally formed independent 
congregations. Many of these seceders have also been 
known by the name of " Unionists," because of their 
expressed wish to form a bond of union, which would 
include all real Christians irrespectively of their private 
opinions in regard to doctrinal matters, &c. 

In all the above cases the form of church government is 
of course congregational, in the strict sense of that term, 
each church or society being independent in and of itself 
in regard to all matters of faith and practice. As they 
have no written creed or confession of faith aside from 
the Bible, each member is of course allowed to believe 
what he pleases so far as speculative points are concerned. 
It is expected however, as a general thing, that each mem- 
ber will be opposed to slavery, intemperance, war, &c, not 
only theoretically but practically ; hence the greater part 
of such independent seceders are known as active promo- 
ters of the different causes of moral reform which distin" 
guish the present age. Over some of these bodies ordained 



LATTER DAY SAINTS. 225 

ministers preside ; in others, no person is recognized as a 
minister, but the ministry, ordinances, sacraments, &c, as 
instituted in other churches, are considered as ecclesiastical 
excrescences which ous^ht to be abolished or removed from 
the Church. In a word, their religion consists not in theory, 
not in external ordinances, not in lip-worship, but in doing 
good to mankind, and especially to the African and his 
descendants. These churches generally meet on the first 
day of the week for mutual edification and instruction. 
The number of independent churches in the United States 
is not known. 



ARTICLE XLVI. 

LATTER DAY SAINTS. (MORMONS.) 

HISTORY. 

The Church of the Latter Day Saints was organized in 
the town of Manchester, Ontario county, 1ST. Y., on the 
sixth day of April, 1830. The acknowledged founder of 
this sect was Joseph Smith, Jun., a native of Sharon, Vt., 
who was born in the year 1805, and with his parents 
removed to Palmyra, Wayne county, N. Y., in 1815, when 
Joseph was about ten years of age. As the father, Joseph 
Smith, Sen., was a farmer on a small scale, he brought 
his son up in the same employment. When Joseph was 
in the eighteenth year of his age, being on a certain occa- 
sion in a meditative mood, he received, as he said, a visit 
from an angel of God, who informed him that God had 
chosen him as an instrument to bring in the millennial 
reign of latter day glory, and likewise informing him that 



226 LATTER DAY SAINTS. 

in a certain place a number of golden plates would be 
found which contained the records of the ancient prophets, 
who flourished on this continent in past ages. The angel 
appeared to Joseph at three different times during the 
same night, and repeated the same information each time ; 
and after a lapse of four years from the first appearance of 
the angel, through the assistance and direction of the latter, 
the plates were delivered into Joseph's hands. The fol- 
lowing is a description of the mysterious records thus 
found : — 

The records were engraved on thin golden plates, 
each plate being eight inches long by six in width ; and 
were bound together in book form, making a volume of 
about six inches in thickness. The leaves of the book 
or plates were fastened together by three rings running 
through the whole near the inner edge. The characters 
engraved on the plates were like Egyptian hieroglyphics, 
which Joseph could not read. To aid him in reading and 
translating the records, a " Urim and Thummim " was 
given him. This instrument was composed of two 
transparent stones, set in a bow, and fastened to a breast- 
plate. When, through the medium of the Urim and 
Thummim, Smith was enabled to read the records, he 
found they contained a history of ancient America, from 
the dispersion at the Tower of Babel, to the beginning of 
the fifth century of the Christian era. The records show 
that after the confusion of tongues, and the dispersion from 
the tower, a portion of the people called Jaredites wan- 
dered to America, which they settled and inhabited ; and 
that six hundred years before Christ, another race from 
the city of Jerusalem, being principally Jews, and descend- 
ants of Joseph, the son of Israel, emigrated to America 
and took possession of the country, which they retained for 



LATTER DAY SAINTS. 



227 



about one thousand years, when the principal part of them 
were destroyed in battle, leaving a small remnant alive, 
which remnant constituted the ancestry of the present race 
of aborigines, or Indians. These records also show, that 
Christ made his appearance in America after his resurrec- 
tion ; that he gave to the people the gospel, with the same 
ordinances and gospel blessings as those enjoyed by the 
inhabitants of the Eastern Continent ; but that the people 
were rebellious against God, and were cut off and de- 
stroyed ; that Mormon, the last of their prophets, wrote a 
history of the people, and, according to the commandment 
of God, hid it in the earth, where it remained until Joseph 
Smith, through the assistance of the angel before alluded 
to, found it, on the 2 2d day of September, 1827, after hav- 
ing lain undisturbed for a period of about fourteen hundred 
years. 

When Smith had found the plates, he made known the 
discovery to a few of his friends, who readily received the 
testimony given, and gave in their adherence as the follow- 
ers of the new prophet, while many who remained incred- 
ulous began the work of persecution, and strove to get 
possession of the plates. The number of his followers, 
however, in spite of persecution, continued to increase, 
until there was a sufficient number to form a Church. 
Accordingly, in 1830, as before stated, the first Mormon 
Church in the world was organized at the place of Smith's 
residence. Soon Prophets, Apostles, Teachers, Evangelists, 
&c, were raised up, and duly commissioned by Smith as 
the vicegerent of Jesus Christ. These messengers went 
through the land proclaiming the dawn of the millennial 
morn, and the establishment of the latter day glory. They 
• not only visited every part of America, but went to Eng- 
land, and other nations on the continent of Europe, and 



228 LATTER DAY SAINTS. 

even to Asia. Thousands believed their testimony, and 
were baptized, and thousands of the transatlantic converts 
made their way to America in search of the promised land. 
Thousands also in the Eastern and Middle States of the 
Union, and in Canada, sold their possessions and goods, 
and removed, some of them to Kirtland, Ohio, and others 
to Jackson county, Missouri, where they had been promised 
Zion would be established. In the latter place land in 
large quantities was purchased, Mormon settlements were 
made, and villages formed as if by magic, and the number 
of the Mormons was increasing annually by thousands 
from every part of the world. Their unbelieving neigh- 
bors became alarmed at their increasing strength. Fears 
were entertained by some, that the " Saints " contemplated 
the overthrow of the State Government. At length, in 
1833, organized bodies of armed men rose against the 
Mormons, drove them from their homes, and hundreds of 
men, women and children were seen flying in every direc- 
tion, friendless and homeless, in the beginning of winter, 
trying to escape the fury of their assailants, and leaving 
behind them their farms and most of their movable prop- 
erty, — the latter to be pillaged or wantonly destroyed* 
The State Government was appealed to for protection, but 
it either could not, or would not afford relief. Many of 
the refugees fled to Clay county, on the opposite shore of 
the Missouri river, where they were suffered to remain for 
a length of time, until they were again expelled from their 
homes and possessions. They next attempted to settle in 
Caldwell and Daviess counties, in the same State, which 
counties contained at that period but few inhabitants. 
Here they were suffered to remain for nearly two years, 
when, by order of the State authorities, they were again 
compelled to retire from their homes, and about fifteen 



LATTER DAY SAINTS. 229 

thousand people were left once more to renew their search 
for the promised land. During these outrageous persecu- 
tions — for in no other light can these proceedings be 
■viewed — many of the Mormons were murdered, or other- 
wise destroyed, and hundreds died from starvation and ex- 
posure to the cold. Being expelled from the State of Mis- 
souri, they sought refuge in the adjacent State of Illinois. 
The Government and people of the latter State felt disposed 
to sympathize with the refugees, and allowed them to form 
a settlement on the banks of the Mississippi river, which 
acquired the name of Nauvoo, or Mormon City. They 
soon obtained a city charter from the State Legislature ; 
they also obtained a charter for a University, and liberty 
to raise a body of independent militia, which was called 
the Nauvoo Legion. Joseph Smith was at .the head of all 
these corporations and military bodies. He was at once 
Mayor, President, and Lieutenant General, having received 
a commission to fill the latter office from the Governor of 
the State. Several associations of an agricultural, me- 
chanical, and manufacturing nature were formed, printing 
presses were established, and banking institutions founded, 
in relation to all of which Smith was the originator and 
regulator. A splendid temple of polished stone was also 
placed under a course of erection ; and in fact all that inge- 
nuity, self-denial, fervent devotion, and indomitable perse- 
verance could effect, was effected in an incredibly short 
space of time. People continued to flock from all parts of 
the United States and Europe, bringing with them their 
wealth, and making a cheerful sacrifice of the same for the 
good of the general cause. Those who had little or no 
property gave their time and labor, and those of the 
" Saints " who had not as yet left their homes to go to the 

promised land, sent up their offerings by thousands and 
11 



230 LATTER DAT SAINTS. 

tens of thousands of dollars, through the hands of the 
elders, and other messengers of the Church. Everything 
appeared to be flourishing, and seemed to promise a per- 
manent religious establishment, and the speedy fulfilment 
of the predictions relating to the upbuilding of a literal 
Zion. But in an evil hour, the hopes of the multitudes in 
Nauvoo, and the fond expectations of anxious believers in 
other parts of the world, were doomed to disappointment. 
Animosities, jealousies, bickerings, and quarrellings be- 
came frequent among the Saints. Complaints of a crimi- 
nal nature were preferred to the civil authorities against 
the chief men belonging to the sect, and Smith himself was 
accused and incarcerated for alleged crime, and while 
attempting to make his escape therefrom, was shot by a 
sentinel on guard. His death took place in 1845. On 
account of the assassination of Governor Boggs, of Mis- 
souri, prior to Smith's death, the inhabitants of Mississippi 
evidently watched his movements, and those of his fol- 
lowers, with suspicion, and persecution and trial awaited 
the congregation of Mormons ; and after the loss of their 
leader and prophet, they mostly scattered in various direc- 
tions. The city of Nauvoo has been forsaken by its former 
inhabitants, and the unfinished temple has been sold for debt, 
and is now in ruins. Within the last five years the Latter Day 
Saints have been collecting their scattered forces in the neigh- 
borhood of Salt Lake, in the territory of Deseret, under the 
direction of Brigham Young, the chosen successor of the 
prophet Smith. The Mormons have petitioned Congress for 
the admission of their territory as a State of the Union. A 
protest however has been presented against the application 
by Hiram Smith, a brother of Joseph, who claims to be 
the prophet's successor, and who asserts in his protest that 
the Saints in Deseret are mostly a band of robbers, and that 



LATTER DAT SAINTS. 231 

tliey are conspiring against the liberties of the United 
States. Allowance however must be made, in all such 
representations, (when they come from a source of disap- 
pointed ambition,) for exaggeration and ill-will. 

DOCTRINES. 

In addition to what may be gathered from the foregoing 
statement in relation to the doctrines of the Latter Day 
Saints, it is proper further to observe, that they believe in 
the Scriptures of the Old and New Testaments, and also 
in the inspiration of the Apochryphal books. 

They believe that the Book of Mormon was inspired and 
designed to be added to the former, before the canon of 
Sacred Scripture would be completed. 

They believe in one God ; that he has a material body, 
and parts, and that this body has a human form. 

They believe that Jesus Christ was the Son of God ; 
that he died for all men ; that after death he went to hell, 
or purgatory, and preached the gospel to the spirits in 
prison ; that after his resurrection he came to America, and 
preached the gospel to the nations on the Western Conti- 
nent, and established his Church among the people. 

They believe that the ten lost tribes of Israel, with the 
other two, will be literally gathered together on this conti- 
nent, and that Christ will come and set up his kingdom on 
earth, the seat of which will be the Mormon city, which 
will then become Zion, or New Jerusalem. 

They believe that the gifts of prophecy, speaking un- 
known tongues, interpretation of tongues, healing, &c. &c, 
are still vouchsafed to the faithful on earth. 

They believe in immersion for the remission of sins, and 
that the living may be baptized for the dead ; they also 
believe in the laying on of hands for the conveyance of the 
gift of the Holy Ghost. 



232 LATTER DAY SAINTS. 

They deny the eternity of hell- torments, except in those 
cases where persons reject the doctrine: of Mormonism 
after having become acquainted with them. 

CHURCH GOVERNMENT. 

The ecclesiastical polity of this Church embraces all that 
is peculiar in present and past dispensations. The Mor- 
mons have patriarchs, prophets, apostles, bishops, priests, 
elders, deacons, teachers, &c. &c. There are in the Church 
two distinct priesthoods, the Melchisedec or high priest- 
hood, and the Aaronic or lesser priesthood. The first em- 
braces high priests and elders ; the second, priests, teach- 
ers and deacons. Each order has a President who pre- 
sides over the rest. The high priesthood regulates the 
spiritual concerns of the Church; the lesser priesthood 
attends to ordinances and the temporal affairs of the Church. 
Three of the higla priests form a Presidency, of whom 
Joseph Smith, while living, was the chief. Twelve of the 
high priests form a High Council, and are called the 
" Twelve Apostles." There are also three " Seventies," 
each consisting of seventy elders, who, with the twelve 
apostles, are required to travel and preach in all the 
world. The centre of gathering is called " Zion," and in 
other places where large societies have been formed, and 
numbers of converts have been gathered and added thereto, 
the name given is " Stake," as the " Stake at Kirtland," 
the " Stake at Far West," &c. All the private members 
of the Church are under the absolute control of the various 
bodies of priests, elders, &c, and at each stake — where a 
bishop alwa) 7 s presides — the members are subject to the 
bishop, from whose decision they are permitted to appeal 
ot the High Council. 



LATTER DAT SAINTS. 233 

FORM OF WORSHIP. 

In places where only an elder or teacher holds forth, the 
worship is conducted similarly to that of other denomina- 
tions ; but at " stakes," where all the orders are present 
more or less, the manner of worship is imposing, while 
in the temple, if it had been completed, such would have 
been the grandeur and display exhibited in the worship as 
to astonish both Jew and Gentile. That the reader may 
form some idea of the manner of worship contemplated 
in the city of Zion, we will state briefly the form and 
dimensions of the temple in Kirtland, which was much infe- 
rior to the one designed to be completed in Nauvoo. The 
house was eighty feet by sixty, and fifty-seven feet high to 
the top of the wall ; and was built at an expense of forty 
thousand dollars. There were two audience rooms fifty- 
five by sixty-five feet. In both rooms were two pulpits, 
one at each end. Each pulpit had four different apart- 
ments, one above the other. Each of these apartments 
was wide enough to hold three persons, thus making room 
for twelve persons in each pulpit. The pulpits were alike 
in each end of the house, and one was for the use of the 
Melchisedec priesthood, and the other for the Aaronic 
priesthood. The highest apartment was occupied by the 
Presidency of the Church, or Joseph and his two High 
Counsellors ; the next highest by the President of the 
high priests, and his two counsellors ; the third by three 
high priests ; the fourth, and lowest, by the President of 
the elders and his two counsellors. The other pulpit, in 
its highest apartment, was occupied by the Bishop of the 
Church and his two counsellors ; the second by the Pres- 
ident of the priests and his counsellors ; the third by the 
President of the teachers, and his two counsellors; the 

fourth and lowest, by the President of the deacons, and his 
11* 



234 LATTER DAY SAINTS. 

two counsellors. Each apartment in both pulpits had 
magnificent curtains hanging from the ceiling down to the 
top of the apartment, which could be rolled up or dropped 
down at pleasure. The seats for the congregation were 
so fixed that the audience could face the pulpit at either 
end of the house ; and the audience chamber itself had cur- 
tains suspended from the ceiling, by which, when dropped, 
four different apartments were formed for the accommoda- 
tion of the different orders of the priesthood. 

The temple at Nauvoo was designed on a much larger 
and more magnificent scale. The walls were of polished 
stone, and in the interior it was designed to have a splen- 
did laver and font for baptizing, and a sea of brass resting 
upon the shoulders of twelve oxen, and the whole designed 
to be completed after the manner of Solomon's Temple. 

STATISTICS. 

The precise number of those who embraced the doctrines 
of the Book of Mormon and the Revelations of Joseph 
Smith, can never be known in this world. It is certain, 
however, that many thousands of persons were converted 
to a belief in the same, and that tens of thousands from 
the different parts of the Northern, Middle and Western 
States, as also from Canada and England, left their houses, 
lands, friends, &c, to become pilgrims and strangers in a 
strange land, and finally to become scattered, persecuted, 
and destroyed. Even after the death of the leader, Smith, 
many emigrated westward in search of the promised land, 
and in different parts of the country, Mormon preachers 
are still found laboring to gain converts to the faith. 
There probably has not been a less number than 150,000 
converted to the Mormon faith. The present number of 
Latter Day Saints is perhaps not far from 50,000. 



SECOND ADVENT BELIEVERS. 235 

. ARTICLE XLVII. 
SECOND ADVENT BELIEVERS. (MILLERITES.) 

HISTORY. 

The believers in Christ's second advent do not form a 
distinct denomination or Church, but are found, more or 
less, in connection with other Churches, particularly the 
Baptist and Christian denominations ; while very many 
have withdrawn from the Churches with which they formerly 
stood connected, and now sustain no visible relation to any 
branch of the Church of Christ. 

Although not recognized as a distinct church, yet as 
the Adventists have made no small stir in the religious 
world, a distinct article in reference to them seems not to 
be uncalled for, nor will it be deemed improper. 

In the year 1831, Mr. William Miller, a member of the 
Baptist Church in Vermont, having studied the Scripture 
prophecies with intense application, thought that he dis- 
covered in them a number of predictions relating to the 
time of the end of the world, and the second coming of 
Christ. After having become fully convinced that such 
was the fact, he communicated his thoughts to the press, 
and also began giving a course of lectures on the proph- 
ecies, in which he gave it as his opinion that the end of the 
world would take place about the year 1843. These opinions 
were first made public in the columns of the Vermont Tele- 
graph, a Baptist paper published in Brandon, Vermont, 
and shortly after, his lectures appeared in a book form. 
His views were readily embraced by several ministers of 
different denominations, who, as might be expected, began 



236 SECOND ADVENT BELIEVERS. 

to preach and lecture on the subject. A large number of 
periodicals were enlisted in the cause, and many others 
were established for the express purpose of advocating the 
Second Advent views. Books were printed, and a Second 
Advent library published to the number of forty volumes ; 
and all that zeal and perfect confidence in the correctness 
of their calculations and righteousness of their cause could 
accomplish, was accomplished in an effort to convert the 
public mind to a belief in Christ's speedy coming to judge 
the world, and to incite the thoughtless multitude to make 
immediate preparation for that solemn event. Their labors 
were not without effect. Tens of thousands in the United 
States, in Canada, in England, and other portions of the 
world, signified their assent to the truth of the doctrines 
advocated. Those of them who were pious members of 
churches received these tidings with awe commingled with 
gladness. The drowsy, stupid professor of religion was 
stirred up to a sense of duty. The impenitent were 
awakened, and thought it time to make preparation for the 
great event. As the time drew nigh, large meetings were 
almost daily held in different places for purposes of wor- 
ship, edification, and instruction. Protracted meetings be- 
came common in almost all the churches of the land, revi- 
vals followed in rapid succession, and hundreds of thou- 
sands were professedly converted to God, and joined the 
various denominations of Christians. Even that portion of 
the ministry and membership of the different churches who 
were not fully convinced of the truth of Mr. Miller's theory, 
were no doubt influenced more or less by the reflection that 
it might prove true, and felt disposed to turn the excite- 
ment to good account for the benefit of their fellow-men. 
Hence, as a general thing, very little opposition was 
offered to the doctrines of the Adventists, even by the un- 



SECOND ADVENT BELIEVERS. 237 

convinced, who, as far as they could, labored to impress on 
the minds of all the importance of being always ready for 
any and every event. Of the thousands who professed to 
be converted during the " Millerite excitement," as it is 
sometimes called, many still evince the genuineness of the 
work of grace in their hearts by a consistent, godly life ; 
while many others, who had been influenced only by the 
fear of immediate danger, no sooner saw the predicted 
time pass away, than they felt themselves no longer under 
restraint, and " returned like the dog to his vomit." As 
the time of the end appeared to draw nigh, some of the 
more excitable of the " Believers " became enthusiastic and 
visionary, infatuated and insane. Property was sacrificed, 
business neglected, and families, in some cases, were broken 
up. Religious meetings were held by day and by night, in 
doors and out of doors, in the school-house and church, the 
field and the forest. And on the 14th of April, 1843, the 
day on which it was supposed Christ would make his second 
appearance, many hearts beat high with expectation, and 
much extravagance of conduct was exhibited by the more 
ignorant portion of the Believers. Watch-night meetings were 
appointed and held on the evening and during the night of 
the above day, with a confident assurance on the part of many 
that the light would not again dawn, or the sun again rise 
upon the earth ; and in some cases, " ascension robes " were 
prepared and worn for the occasion. While thus watching, 
praying, singing, and exhorting, each ear was open to catch 
the first sound of Gabriel's trumpet, each eye to gaze with 
rapture upon the form of their Redeemer, each tongue ready 
to exclaim with thrilling delight, " Come, Lord Jesus !" 
But the night passed away, the morning dawned as usual, 
the sun rose in splendor, and many were evidently disap- 
pointed at the result of their calculations, while the more 



238 



SECOND ADVENT BELIEVERS. 



sedate and less excitable portion felt disposed to "let 
patience have its perfect work," not knowing " what a day- 
might bring forth." As time rolled on, the ardor of faith 
and confidence of expectation began to abate, the waves of 
agitation to subside, and the hopes long indulged to decay. 
Many who professed religion, as before stated, returned 
again to the " weak and beggarly elements of the world." 
The more stable retained their integrity; and the leaders 
and promoters of the excitement are many of them still liv- 
ing in the belief that the time of the end is nigh. Mr. Mil- 
ler himself died but a few months since without seeing his 
expectations fulfilled. Many false reports have no doubt 
been circulated in reference to this man ; but we believe 
that in morals his character was unimpeachable, while there 
can be but little doubt of the sincerity of his intentions in 
the promulgation of his honestly-formed opinions. He has 
sometimes been called the " Prophet Miller ;" but it is 
scarcely necessary to add, that he disavowed entirely the 
name and functions of a prophet. He pretended to no ex- 
traordinary degree of inspiration. His peculiar doctrines 
were not advanced as original predictions. He gave what 
he sincerely believed to be the true exposition of the pro- 
phetic declarations of Scripture in relation to the end of time ; 
and many of those who, through ignorance, scoffed and 
sneered at his conclusions, might have become wiser by 
examining his propositions. If Mr. Miller erred at all, in a 
moral sense, it was in a seeming unkindness of disposition 
exhibited towards those who honestly differed with him in 
opinion, and an impatience of contradiction which sometimes 
manifested itself in his controversial efforts. These remarks 
hold good also in regard to many of his followers, which 
led them to denounce all who did not, and could not, un- 
derstand the prophecies as they did ; and also to rail against 



SECOND ADVENT BELIEVERS. 239 

all church organizations, as being the great " Babylon, the 
mother of harlots, and abominations of the earth." 

DOCTRINES. 

Those of the Adventists who still cling in a measure to 
the doctrines taught by Mr. Miller, believe in the following 
points : 

1. In the renovation and restitution of the earth to its 
original state of purity and bliss; and that, when thus puri- 
fied, it will become the eternal dwelling-place of the saints 
in their immortal state. 

2. They believe in a millennial state, which will exist for 
one thousand years, between the first and second resurrec- 
tions. 

3. That the spiritual Israel of God, in opposition to the 
natural seed of Abraham, will be restored to the land of rest, 
or the new earth, wherein shall dwell righteousness and 
peace. 

4. They believe that the signs which our Saviour pre- 
dicted should be given prior to his second coming have all 
been given, and that none other need be expected. 

5. They believe that none of the predictions relating to 
the second coming of Christ extend much beyond the years 
1843 or 1844. 

6. They believe that although the Lord delays his com- 
ing, and that the predictions have not been fulfilled at the 
time seemingly referred to by the same, yet the time of the 
end of all things is at hand, even at the door. 

These are the leading doctrines of the " Adventists," as 
such, which were taught by Mr. Miller during his lifetime ; 
and it is proper here to remark, that Mr. Miller did not 
depend on one mode of calculation merely for his deduc- 
tions and calculations, but had no less than fifteen different 



240 SECOND ADVENT BELIEVERS. 

modes of stating his propositions, and arriving at his conclu- 
sions. To say the least, his calculations were curious and 
ingenious, and gave evidence of a long-continued applica- 
tion to the study of Scriptural and profane history, ancient 
and modern. 

The number of believers in the Adventist doctrines have 
never been ascertained ; and it is only necessary to remark, 
in concluding this Article, that there are still public teachers 
of the doctrine in different parts of the United States. 



THE END. 



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